JOHN WESLEYS NOTES
ON THE WHOLE BIBLE
THE NEW TESTAMENT
[Matthew & Acts
Not included here]
NOTES ON
THE GOSPEL ACCORDING TO
ST. MARK
THIS CONTAINS,
I. The beginning of the Gospel,
a. John prepares the way Chap. i, 1-8
b. Baptizes Jesus, who is proclaimed the Son of God 9-11
c. Tempted of Satan, served by angels 12, 13
II. The Gospel itself,
A. In Galilee: where we may observe three periods,
a. After John was cast into prison,
In general,
1. The place and matter of his preaching, 14, 15
2. The calling of several of the apostles 16-20
In particular,
1. Actions not censured by his adversaries
1. He teaches with authority 21, 22
2. Cures the demoniac 23-28
3. Heals many sick 29-34
4. Prays 35
5. Teaches every where 36-39
6. Cleanses the leper 40-45
2. Actions censured by them,
Here occur,
1. The paralytic forgiven and healed ii, 1-12
2. The call of Levi, and eating with publicans and sinners. 13-17
3. The question concerning fasting answered 18-22
4. The ears of corn plucked 23-28
5. The withered hand restored: Snares laid iii, 1-6
3. Our Lord's retirement,
1. At the sea 7-12
2. In the mountain, where the apostles are called 13-19
3. In the house, where after refuting the blasphemy of the
Pharisees, he shows who are his mother and his brethren. 20-35
4. In the ship; various parables iv, 1-34
5. On the sea, and beyond it 35-41 v, 1-20
6. On this side the sea: Again: Jairus, and the woman with the flux
of blood 21-43
7. At Nazareth: His countrymen offended vi, 1-6
8. The apostles sent forth 7-13
b. After John was put to death,
1. Herod's hearing of Jesus, and judgment of him 14-29
2. Christ's retiring with his apostles, now returned 30-32
3. The earnestness of the people; Christ's compassion; five
thousand fed 33-44
4. His walking on the sea 45-52
5. He heals many in the land of Gennesaret 53-56
6. And teaches what defiles a man vii, 1-23
7. A devil cast out in the coasts of Tyre and Sidon 24-30
8. At the sea of Galilee, the deaf and dumb healed; four thousand
fed 31-37 viii, 1-9
9. He comes into the parts of Dalmanutha, and answers
concerning the sign from heaven Chap. viii, 10-13
10. In the ship, he warns them of evil leaven 14-21
11. At Bethsaida, heals the sick 22-26
c. After he was acknowledged to be the Son of God,
1. Peter confessing him, he enjoins his disciples silence; foretells
his passion; reproves Peter; exhorts to follow him 21 ix, 1
2. Is transfigured: casts out a devil; foretells his passion. 2-32
3. Reproves and instructs his disciples 33-50
B. In Judea,
a. In the borders x, 1
1. He treats of divorce 2-12
2. Of little children 13-16
3. Of entering into life, and of the danger of riches 17-31
b. In his way to the city,
1. He foretells his passion a third time 32-34
2. Answers James and John, and instructs them all 35-45
3. At Jericho, gives sight to Bartimeus 46-52
4. At Jerusalem xi, 1
a. His royal entry' 2-11
b. The day after, the fig tree cursed 12-14 the temple purged 15-
19
c. The day after that,
1. Near the fig tree, he shows the power of faith 20-26
2. In the temple,
1. His authority vindicated 27-33
2. The parable of the wicked husbandmen xii, 1-12
3. Of paying tribute to Cesar 13-17
4. Of the resurrection 18-27
5. Of the great commandment 28-34
6. Of David's Lord 35-37
7. He warns the people of the scribes 38-40
8. Commends the poor widow 41-44
3. On Mount Olivet, he foretells the destruction of the city and
temple, and the end of the world xiii, 1-37
d. Two days before the passover; his enemies bargain with Judas.
xiv, 1-11
e. On the first day of unleavened bread,
1. The passover prepared 12-16
2. The Lord's Supper instituted 17-25
3. After the hymn, the offense of the disciples and Peter's denial
foretold 26-31
4. In Gethsemane,
Jesus prays; wakes his disciples 32-42 is betrayed; taken; forsaken
of all 43-52
5. In the high priest's palace,
He is condemned to death 53-65
Denied by Peter 66-72
f. Friday,
What was done,
1.In Pilate's palace xv, 1-20
2. In the way 21
3. At Golgotha 22
1. The wine and myrrh offered 23
2. The crucifixion; his garments parted 24, 25
3. The title 26
4. The two malefactors 27, 28
5. Revilings 29-32
6. The darkness; the cry of Jesus; the scoff; the vinegar; his death;
the veil rent 33-38
7. The saying of the centurion; the women looking on 39-41
4. In the evening, the burial 42-47
g. Sunday,
Our Lord's resurrection declared,
1. By an angel Chap. xvi, 1-8
2. By himself,
To Mary Magdalene 9-11
To two going into the country 12, 13
To the eleven sitting at meat 14
III. The Gospel,
1. Committed by Christ to apostles after his resurrection. 15-18
2. Confirmed after his ascension 19, 20
MARK
I
1. The beginning of the Gospel of Jesus Christ - The evangelist
speaks with strict propriety: for the beginning of the Gospel is in
the account of John the Baptist, contained in the first paragraph;
the Gospel itself in the rest of the book. Matt. iii, 1; Luke iii, 1
2. Mal. iii, 1
3. Isaiah xl, 3.
4. Preaching the baptism of repentance - That is, preaching
repentance, and baptizing as a sign and means of it.
7. The latchet of whose shoes I am not worthy to unloose - That
is, to do him the very meanest service.
9. Matt. iii, 13; Luke iii, 21.
12. And immediately the Spirit thrusteth him out into the
wilderness - So in all the children of God, extraordinary
manifestations of his favour are wont to be followed by
extraordinary temptations. Matt. iv, 1; Luke iv, 1.
13. And he was there forty days, tempted by Satan - Invisibly.
After this followed the temptation by him in a visible shape,
related by St. Matthew. And he was with the wild beasts - Though
they had no power to hurt him. St. Mark not only gives us a
compendium of St. Matthew's Gospel, but likewise several
valuable particulars, which the other evangelists have omitted.
14. Matt. iv, 12.
15. The time is fulfilled - The time of my kingdom, foretold by
Daniel, expected by you, is fully come.
16. Matt. iv, 18; Luke v, 1.
18. Straightway leaving their nets, they followed him - From this
time they forsook their employ, and constantly attended him.
Happy they who follow Christ at the first call!
21. Luke iv, 31.
26. A loud noise - For he was forbidden to speak. Christ would
neither suffer those evil spirits to speak in opposition, nor yet in
favour of him. He needed not their testimony, nor would
encourage it, lest any should infer that he acted in concert with
them.
29. Matt. viii, 14; Luke iv, 38.
32. When the sun was set - And, consequently, the Sabbath was
ended, which they reckoned from sunset to sunset.
33. And the whole city was gathered together at the door - O what
a fair prospect was here! Who could then have imagined that all
these blossoms would die away without fruit?
34. He suffered not the devils to say that they knew him - That is,
according to Dr. Mead's hypothesis, (that the Scriptural
demoniacs were only diseased persons, ) He suffered not the
diseases to say that they knew him!
35. Rising a great while before day - So did he labour for us, both
day and night. Luke iv, 42.
40. Matt. viii, 2; Luke v, 12.
44. See thou say nothing to any man - But our blessed Lord gives
no such charge to us. If he has made us clean from our leprosy of
sin, we are not commanded to conceal it. On the contrary, it is our
duty to publish it abroad, both for the honour of our Benefactor,
and that others who are sick of sin may be encouraged to ask and
hope for the same benefit. But go, show thyself to the priest, and
offer for thy cleansing what Moses commanded for a testimony to
them - The priests seeing him, pronouncing him clean, Lev. xiii,
17, 23, 28, 37, and accordingly allowing him to offer as Moses
commanded, Lev. xiv, 2, 7, was such a proof against them, that
they durst never say the leper was not cleansed; which out of envy
or malice against our saviour they might have been ready to say,
upon his presenting himself to be viewed, according to the law, if
by the cleansed person's talking much about his cure, the account
of it had reached their ears before he came in person. This is one
great reason why our Lord commanded this man to say nothing.
45. So that Jesus could no more openly enter into the city - It was
also to prevent this inconvenience that our Lord had enjoined him
silence.
II
1. And again - After having been in desert places for some time,
he returned privately to the city. In the house - In Peter's house.
2. And immediately many were gathered together - Hitherto
continued the general impression on their hearts. Hitherto, even at
Capernaum, all who heard received the word with joy.
3. Matt. ix, 2; Luke v, 18.
4. They uncovered the roof - Or, took up the covering, the lattice
or trap door, which was on all their houses, (being flat roofed.)
And finding it not wide enough, broke the passage wider, to let
down the couch.
6. But certain of the scribes - See whence the first offense cometh!
As yet not one of the plain unlettered people were offended. They
all rejoiced in the light, till these men of learning came, to put
darkness for light, and light for darkness. Wo to all such blind
guides! Good had it been for these if they had never been born. O
God, let me never offend one of thy simple ones! Sooner let my
tongue cleave to the roof of my mouth!
12. They were all amazed - Even the scribes themselves for a
time.
13. All the multitude came to him - Namely, by the sea side. And
he as readily taught them there as if they had been in a synagogue.
14. Matt. ix, 9; Luke v, 27.
15. Many publicans and notorious sinners sat with Jesus - Some
of them doubtless invited by Matthew, moved with compassion
for his old companions in sin. But the next words, For there were
many, and they followed him, seem to imply, that the greater part,
encouraged by his gracious words and the tenderness of his
behaviour, and impatient to hear more, stayed for no invitation,
but pressed in after him, and kept as close to him as they could.
16. And the scribes and Pharisees said - So now the wise men
being joined by the saints of the world, went a little farther in
raising prejudices against our Lord. In his answer he uses as yet
no harshness, but only calm, dispassionate reasoning.
17. I came not to call the righteous - Therefore if these were
righteous I should not call them. But now, they are the very
persons I came to save.
18. Matt. ix, 14; Luke v, 33.
23. Matt. xii, 1; Luke vi, 1.
26. In the days of Abiathar the high priest - Abimelech, the father
of Abiathar, was high priest then; Abiathar himself not till some
time after. This phrase therefore only means, In the time of
Abiathar, who was afterward the high priest. 1 Sam. xxi, 6.
27. The Sabbath was made for man - And therefore must give way
to man's necessity.
28. Moreover the Son of man is Lord even of the Sabbath - Being
the supreme Lawgiver, he hath power to dispense with his own
laws; and with this in particular.
III He entered again into the synagogue - At Capernaum on the
same day. Matt. xii, 9; Luke vi, 6.
2. And they - The scribes and Pharisees, watched him, that they
might accuse him - Pride, anger, and shame, after being so often
put to silence, began now to ripen into malice.
4. Is it lawful to save life or to kill? - Which he knew they were
seeking occasion to do. But they held their peace - Being
confounded, though not convinced.
5. Looking round upon them with anger, being grieved - Angry at
the sin, grieved at the sinner; the true standard of Christian anger.
But who can separate anger at sin from anger at the sinner? None
but a true believer in Christ.
6. The Pharisees going out - Probably leaving the scribes to watch
him still: took counsel with the Herodians - as bitter as they
usually were against each other.
8. From Idumea - The natives of which had now professed the
Jewish religion above a hundred and fifty years. They about Tyre
and Sidon - The Israelites who lived in those coasts.
10. Plagues or scourges (so the Greek word properly means) seem
to be those very painful or afflictive disorders which were
frequently sent, or at least permitted of God, as a scourge or
punishment of sin.
12. He charged them not to make him known - It was not the time:
nor were they fit preachers.
13. He calleth whom he would - With regard to the eternal states
of men, God always acts as just and merciful. But with regard to
numberless other things, he seems to us to act as a mere
sovereign. Luke vi, 12
14. Matt. x, 2; Luke vi, 13; Acts i, 13.
16. He surnamed them sons of thunder - Both with respect to the
warmth and impetuosity of their spirit, their fervent manner of
preaching, and the power of their word.
20. To eat bread - That is, to take any subsistence.
21. His relations - His mother and his brethren, ver. 31. But it was
some time before they could come near him.
22. The scribes and Pharisees, Matt. xii, 22; who had come down
from Jerusalem - Purposely on the devil's errand. And not without
success. For the common people now began to drink in the
poison, from these learned, good, honourable men! He hath
Beelzebub - at command, is in league with him: And by the prince
of the devils casteth he out devils - How easily may a man of
learning elude the strongest proof of a work of God! How readily
can he account for every incident without ever taking God into the
question. Matt. xii, 24; Luke xi, 15.
28. Matt. xii, 31; Luke xii, 10.
30. Because they said, He hath an unclean spirit - Is it not
astonishing, that men who have ever read these words, should
doubt, what is the blasphemy against the Holy Ghost? Can any
words declare more plainly, that it is "the ascribing those miracles
to the power of the devil which Christ wrought by the power of
the Holy Ghost?"
31. Then come his brethren and his mother - Having at length
made their way through the crowd, so as to come to the door. His
brethren are here named first, as being first and most earnest in
the design of taking him: for neither did these of his brethren
believe on him. They sent to him, calling him - They sent one into
the house, who called him aloud, by name. Matt. xii, 46; Luke
viii, 19.
34. Looking round on them who sat about him - With the utmost
sweetness; He said, Behold my mother and my brethren - In this
preference of his true disciples even to the Virgin Mary,
considered merely as his mother after the flesh, he not only shows
his high and tender affection for them, but seems designedly to
guard against those excessive and idolatrous honours, which he
foresaw would in after ages be paid to her.
IV
1. Matt. xiii, 1; Luke viii, 4.
2. He taught them many things by parables - After the usual
manner of the eastern nations, to make his instructions more
agreeable to them, and to impress them the more upon attentive
hearers. A parable signifies not only a simile or comparison, and
sometimes a proverb, but any kind of instructive speech, wherein
spiritual things are explained and illustrated by natural, Prov. i, 6.
To understand a proverb and the interpretation - The proverb is
the literal sense, the interpretation is the spiritual resting in the
literal sense killeth, but the spiritual giveth life.
3. Hearken - This word he probably spoke with a loud voice, to
stop the noise and hurry of the people.
10. When he was alone - That is, retired apart from the multitude.
11. To them that are without - So the Jews termed the heathens: so
our Lord terms all obstinate unbelievers: for they shall not enter
into his kingdom: they shall abide in outer darkness.
12. So that seeing they see and do not perceive - They would not
see before now they could not, God having given them up to the
blindness which they had chosen.
13. Know ye not this parable? - Which is as it were the foundation
of all those that I shall speak hereafter; and is so easy to be
understood?
19. The desire of other things choke the word - A deep and
important truth! The desire of any thing, otherwise than as it leads
to happiness in God, directly tends to barrenness of soul. Entering
in - Where they were not before. Let him therefore who has
received and retained the word, see that no other desire then enter
in, such as perhaps till then he never knew. It becometh unfruitful
- After the fruit had grown almost to perfection.
21. And he said, Is a candle - As if he had said, I explain these
things to you, I give you this light, not to conceal, but to impart it
to others. And if I conceal any thing from you now, it is only that
it may be more effectually manifested hereafter. Matt. v, 15; Luke
viii, 16; xi, 33.
22. Matt. x, 26; Luke viii, 17.
24. Take heed what ye hear - That is, attend to what you hear, that
it may have its due influence upon you. With what measure you
mete - That is, according to the improvement you make of what
you have heard, still farther assistance shall be given. And to you
that hear - That is, with improvement.
25. He that hath - That improves whatever he has received, to the
good of others, as well as of his own soul. Matt. xiii, 12; Luke
viii, 18.
26. So is the kingdom of God - The inward kingdom is like seed
which a man casts into the ground - This a preacher of the Gospel
casts into the heart. And he sleeps and rises night and day - That
is, he has it continually in his thoughts. Meantime it springs and
grows up he knows not how - Even he that sowed it cannot
explain how it grows. For as the earth by a curious kind of
mechanism, which the greatest philosophers cannot comprehend,
does as it were spontaneously bring forth first the blade, then the
ear, then the full corn in the ear: so the soul, in an inexplicable
manner, brings forth, first weak graces, then stronger, then full
holiness: and all this of itself, as a machine, whose spring of
motion is within itself. Yet observe the amazing exactness of the
comparison. The earth brings forth no corn (as the soul no
holiness) without both the care and toil of man, and the benign
influence of heaven.
29. He putteth in the sickle - God cutteth down and gathereth the
corn into his garner.
30. Matt. xiii, 31; Luke xiii, 18.
33. He spake the word as they were able to hear it - Adapting it to
the capacity of his hearers; and speaking as plain as he could
without offending them. A rule never to be forgotten by those
who instruct others.
35. Matt. viii, 23; Luke viii, 22.
36. They take him as he was in the vessel - They carried him
immediately in the same vessel from which he had been preaching
to the people.
38. On the pillow - So we translate it, for want of a proper English
expression, for that particular part of the vessel near the rudder, on
which he lay.
39. Peace - Cease thy tossing: Be still - Cease thy roaring;
literally, Be thou gagged.
V
1. Matt. viii, 28; Luke viii, 26.
2. There met him a man with an unclean spirit - St. Matthew
mentions two. Probably this, so particularly spoken of here, was
the most remarkably fierce and ungovernable.
9. My name is Legion! for we are many - But all these seem to
have been under one commander, who accordingly speaks all
along, both for them and himself.
15. And they were afraid - It is not improbable they might
otherwise have offered some rudeness, if not violence.
18. Matt. ix, 1; Luke viii, 37;
19. Tell them how great things the Lord hath done for thee - This
was peculiarly needful there, where Christ did not go in person.
20. He published in Decapolis - Not only at home, but in all that
country where Jesus himself did not come.
21. Luke viii, 40.
22. One of the rulers of the synagogue - To regulate the affairs of
every synagogue, there was a council of grave men. Over these
was a president, who was termed the ruler of the synagogue.
Sometimes there was no more than one ruler in a synagogue.
Matt. ix, 18; Luke viii, 41.
25. Matt. ix, 20; Luke viii, 43.
37. John, the brother of James - When St. Mark wrote, not long
after our Lord's ascension, the memory of St. James, lately
beheaded, was so fresh, that his name was more known than that
of John himself.
40. Them that were with him - Peter, James, and John.
43. He charged them that no man should know it - That he might
avoid every appearance of vain glory, might prevent too great a
concourse of people, and might not farther enrage the scribes and
Pharisees against him; the time for his death, and for the full
manifestation of his glory, being not yet come. He commanded
something should be given her to eat - So that when either natural
or spiritual life is restored, even by immediate miracle, all proper
means are to be used in order to preserve it.
VI
1. Matt. xiii, 54; Luke iv, 16.
3. Is not this the carpenter? - There can be no doubt, but in his
youth he wrought with his supposed father Joseph.
5. He could do no miracle there - Not consistently with his
wisdom and goodness. It being inconsistent with his wisdom to
work them there, where it could not promote his great end; and
with his goodness, seeing he well knew his countrymen would
reject whatever evidence could be given them. And therefore to
have given them more evidence, would only have increased their
damnation.
6. He marvelled - As man. As he was God, nothing was strange to
him.
7. Matt. x, 1; Luke ix, 1.
8. He commanded them to take nothing for their journey - That
they might be always unincumbered, free, ready for motion. Save
a staff only - He that had one might take it; but he that had not
was not to provide one, Matt. x, 9. Luke ix, 3.
9. Be shod with sandals - As you usually are. Sandals were pieces
of strong leather or wood, tied under the sole of the foot by
thongs, something resembling modern clogs. The shoes which
they are in St. Matthew forbidden to take, were a kind of short
boots, reaching a little above the mid-leg, which were then
commonly used in journeys. Our Lord intended by this mission to
initiate them into their apostolic work. And it was doubtless an
encouragement to them all their life after, to recollect the care
which God took of them, when they had left all they had, and
went out quite unfurnished for such an expedition. In this view
our Lord himself leads them to consider it, Luke xxii, xxxv,
When I sent you forth without purse or scrip, lacked ye any thing?
10. Matt. x, 11; Luke ix, 4.
12. Luke ix, 6.
13. They anointed with oil many that were sick - Which St. James
gives as a general direction, James v, 14, 15, adding those
peremptory words, And the Lord shall heal him - He shall be
restored to health: not by the natural efficacy of the oil, but by the
supernatural blessing of God. And it seems this was the great
standing means of healing, desperate diseases in the Christian
Church, long before extreme unction was used or heard of, which
bears scarce any resemblance to it; the former being used only as
a means of health; the latter only when life is despaired of.
14. Matt. xiv, 1; Luke ix, 7.
15. A prophet, as one of the prophets - Not inferior to one of the
ancient prophets.
16. But Herod hearing thereof - Of their various judgments
concerning him, still said, It is John.
20. And preserved him - Against all the malice and contrivances
of Herodias. And when he heard him - Probably sending for him,
at times, during his imprisonment, which continued a year and a
half. He heard him gladly - Delusive joy! While Herodias lay in
his bosom.
21. A convenient day - Convenient for her purpose. His lords,
captains, and principal men of Galilee - The great men of the
court, the army, and the province.
23. To the half of my kingdom - A proverbial expression.
26. Yet for his oath's sake, and for the sake of his guests - Herod's
honour was like the conscience of the chief priests, Matt. xxvii, 6.
To shed innocent blood wounded neither one nor the other.
30. Luke ix, 10.
31. Matt. xiv, 13; John vi, 1.
32. They departed - Across a creek or corner of the lake.
34. Coming out - of the vessel.
40. They sat down in ranks - The word properly signifies a
parterre or bed in a garden; by a metaphor, a company of men
ranged in order, by hundreds and by fifties - That is, fifty in rank,
and a hundred in file. So a hundred multiplied by fifty, make just
five thousand.
43. Full of the fragments - of the bread.
45. He constrained his disciples - Who did not care to go without
him. Matt. xiv, 22.
46. Matt. xiv, 23; John vi, 15.
48. And he saw them - For the darkness could veil nothing from
him. And would have passed by them - That is, walked, as if he
was passing by.
52. Their heart was hardened - And yet they were not reprobates.
It means only, they were slow and dull of apprehension.
53. Matt. xiv, 34; John vi, 21.
VII
1. Coming from Jerusalem - Probably on purpose to find occasion
against him. Matt. xv, 1.
4. Washing of cups and pots and brazen vessels and couches - The
Greek word (baptisms) means indifferently either washing or
sprinkling. The cups, pots, and vessels were washed; the couches
sprinkled.
5. The tradition of the elders - The rule delivered down from your
forefathers.
6. Isaiah xxix, 13.
10. Exod. xx, 12; Exod. xxi, 17.
15. There is nothing entering into a man from without which can
defile him - Though it is very true, a man may bring guilt, which
is moral defilement, upon himself by eating what hurts his health,
or by excess either in meat or drink yet even here the pollution
arises from the wickedness of the heart, and is just proportionable
to it. And this is all that our Lord asserts.
19. Purging all meats - Probably the seat was usually placed over
running water.
22. Wickedness - The word means ill natured, cruelty,
inhumanity, and all malevolent affections. Foolishness - Directly
contrary to sobriety of thought and discourse: all kind of wild
imaginations and extravagant passions.
24. Matt. xv, 21.
26. The woman was a Greek (that is, a Gentile, not a Jew) a
Syrophenician or Canaanite. Canaan was also called
Syrophenicia, as lying between Syria, properly so called, and
Phenicia.
31. Matt. xv, 29.
33. He put his fingers into his ears - Perhaps intending to teach us,
that we are not to prescribe to him (as they who brought this man
attempted to do) but to expect his blessing by whatsoever means
he pleases: even though there should be no proportion or
resemblance between the means used, and the benefit to be
conveyed thereby.
34. Ephphatha - This was a word of SOVEREIGN AUTHORITY,
not an address to God for power to heal: such an address was
needless; for Christ had a perpetual fund of power residing in
himself, to work all miracles whenever he pleased, even to the
raising the dead, John v, 21, 26.
36. Them - The blind man and those that brought him.
VIII
1. Matt. xv, 32.
8. So they did eat - This miracle was intended to demonstrate, that
Christ was the true bread which cometh down from heaven; for he
who was almighty to create bread without means to support
natural life, could not want power to create bread without means
to support spiritual life. And this heavenly bread we stand so
much in need of every moment, that we ought to be always
praying, Lord, evermore give us this bread.
11. Tempting him - That is, trying to ensnare him. Matt. xvi, 1.
12. Matt. xvi, 4.
15. Beware of the leaven of the Pharisees and of Herod, or of the
Sadducees; two opposite extremes.
17, 18. Our Lord here affirms of all the apostles, (for the question
is equivalent to an affirmation, ) That their hearts were hardened;
that having eyes they saw not, having ears they heard not; that
they did not consider, neither understand: the very same
expressions that occur in the thirteenth of Matthew. And yet it is
certain they were not judicially hardened. Therefore all these
strong expressions do not necessarily import any thing more than
the present want of spiritual understanding.
23. He led him out of the town - It was in just displeasure against
the inhabitants of Bethsaida for their obstinate infidelity, that our
Lord would work no more miracles among them, nor even suffer
the person he had cured, either to go into the town, or to tell it to
any therein.
24. I see men as trees walking - He distinguished men from trees
only by their motion.
27. Matt. xvi, 13; Luke ix, 18.
30. He enjoined them silence for the present,
1. That he might not encourage the people to set him up for a
temporal king;
2. That he might not provoke the scribes and Pharisees to destroy
him before the time and,
3. That he might not forestall the bright evidence which was to be
given of his Divine character after his resurrection.
31. Matt. xvi, 21; Luke ix, 22.
32. He spake that saying openly - Or in express terms. Till now he
had only intimated it to them. And Peter taking hold of him -
Perhaps by the arms or clothes.
33. Looking on his disciples - That they might the more observe
what he said to Peter.
34. And when he called the people - To hear a truth of the last
importance, and one that equally concerned them all. Let him
deny himself - His own will, in all things small and great,
however pleasing, and that continually: And take up his cross -
Embrace the will of God, however painful, daily, hourly,
continually. Thus only can he follow me in holiness to glory.
35. Matt. xvi, 25; Luke ix, 24; Luke xvii, 33; John xii, 25.
38. Whosoever shall be ashamed of me and of my words - That is,
avowing whatever I have said (particularly of self denial and the
daily cross) both by word and action. Matt. x, 32; Luke ix, 26;
Luke xii, 8.
IX
1. Till they see the kingdom of God coming with power - So it
began to do at the day of pentecost, when three thousand were
converted to God at once.
2. By themselves - That is, separate from the multitude: Apart -
From the other apostles: and was transfigured - The Greek word
seems to refer to the form of God, and the form of a servant,
{mentioned by St. Paul, Phil. ii, 6, 7, } and may intimate, that the
Divine rays, which the indwelling God let out on this occasion,
made the glorious change from one of these forms into the other.
Matt. xvii, 1; Luke ix, 28.
3. White as snow, such as no fuller can whiten - Such as could not
be equalled either by nature or art.
4. Elijah - Whom they expected: Moses, whom they did not.
7. There came a (bright, luminous) cloud, overshadowing them -
This seems to have been such a cloud of glory as accompanied
Israel in the wilderness, which, as the Jewish writers observe,
departed at the death of Moses. But it now appeared again, in
honour of our Lord, as the great Prophet of the Church, who was
prefigured by Moses. Hear ye him - Even preferably to Moses and
Elijah.
12. Elijah verily coming first restoreth all things: and how it is
written - That is, And he told them how it is written - As if he had
said, Elijah's coming is not inconsistent with my suffering. He is
come: yet I shall suffer. The first part of the verse answers their
question concerning Elijah; the second refutes their error
concerning the Messiah's continuing for ever.
14. Matt. xvii, 14; Luke ix, 37.
15. All the multitude seeing him were greatly amazed - At his
coming so suddenly, so seasonably, so unexpectedly: perhaps also
at some unusual rays of majesty and glory, which yet remained on
his countenance.
17. And one of the multitude answering - The scribes gave no
answer to our Lord's question. They did not care to repeat what
they had said to his disciples. A dumb spirit - A spirit that takes
his speech from him.
20. When he saw him - When the child saw Christ; when his
deliverance was at hand. Immediately the spirit tore him - Made
his last grand effort to destroy him. Is it not generally so, before
Satan is cast out of a soul, of which he has long had possession?
22. If thou canst do any thing - In so desperate a case: Have
compassion on us - Me as well as him.
23. If thou canst believe - As if he had said, The thing does not
turn on my power, but on thy faith. I can do all things: canst thou
believe?
24. Help thou mine unbelief - Although my faith be so small, that
it might rather be termed unbelief, yet help me.
25. Thou deaf and dumb spirit - So termed, because he made the
child so. When Jesus spake, the devil heard, though the child
could not. I command thee - I myself now; not my disciples.
26. Having rent him sore - So does even the body sometimes
suffer, when God comes to deliver the soul from Satan.
30. They passed through Galilee - Though not through the cities,
but by them, in the most private ways. He was not willing that any
should know it: for he taught his disciples - He wanted to be alone
with them some time, in order to instruct them fully concerning
his sufferings. The Son of man is delivered - It is as sure as if it
were done already. Matt. xvii, 22; Luke ix, 44.
32. They understood not the word - They did not understand how
to reconcile the death of our saviour (nor consequently his
resurrection, which supposed his death) with their notions of his
temporal kingdom.
33. Luke ix, 46.
34. Who should be greatest - Prime minister in his kingdom.
35. Let him be the least of all - Let him abase himself the most.
36. Matt. xviii, 2; Luke ix, 47.
37. One such little child - Either in years or in heart.
38. And John answered him - As if he had said, But ought we to
receive those who follow not us? Master, we saw one casting out
devils in thy name - Probably this was one of John the Baptist's
disciples, who believed in Jesus, though he did not yet associate
with our Lord's disciples. And we forbad him, because he
followeth not us - How often is the same temper found in us?
How readily do we also lust to envy? But how does that spirit
become a disciple, much more a minister of the benevolent Jesus!
St. Paul had learnt a better temper, when he rejoiced that Christ
was preached, even by those who were his personal enemies. But
to confine religion to them that follow us, is a narrowness of spirit
which we should avoid and abhor. Luke ix, 49.
39. Jesus said - Christ here gives us a lovely example of candour
and moderation. He was willing to put the best construction on
doubtful cases, and to treat as friends those who were not avowed
enemies. Perhaps in this instance it was a means of conquering the
remainder of prejudice, and perfecting what was wanting in the
faith and obedience of these persons. Forbid him not - Neither
directly nor indirectly discourage or hinder any man who brings
sinners from the power of Satan to God, because he followeth not
us, in opinions, modes of worship, or any thing else which does
not affect the essence of religion.
40. For he that is not against you, is for you - Our Lord had
formerly said, he that is not with me, is against me: thereby
admonishing his hearers, that the war between him and Satan
admitted of no neutrality, and that those who were indifferent to
him now, would finally be treated as enemies. But here in another
view, he uses a very different proverb; directing his followers to
judge of men's characters in the most candid manner; and
charitably to hope that those who did not oppose his cause wished
well to it. Upon the whole, we are to be rigorous in judging
ourselves, and candid in judging each other.
41. For whosoever shall give you a cup - Having answered St.
John, our Lord here resumes the discourse which was broken off
at the 37th verse. Mark ix, 37. Matt. x, 42.
42. On the contrary, whosoever shall offend the very least
Christian. Matt. xviii, 6; Luke xvii, 1.
43. And if a person cause thee to offend - (The discourse passes
from the case of offending, to that of being offended) if one who
is as useful or dear to thee as a hand or eye, hinder or slacken thee
in the ways of God, renounce all intercourse with him. This
primarily relates to persons, secondarily to things. Matt. v, 29;
Matt. xviii, 8.
44. Where their worm - That gnaweth the soul, (pride, self will,
desire, malice, envy, shame, sorrow, despair, ) dieth not - No
more than the soul itself: and the fire (either material, or infinitely
worse!) that tormenteth the body, is not quenched for ever. Isaiah
lxvi, 24.
49. Every one - Who does not cut off the offending member, and
consequently is cast into hell, shall be, as it were, salted with fire,
preserved, not consumed thereby whereas every acceptable
sacrifice shall be salted with another kind of salt, even that of
Divine grace, which purifies the soul, (though frequently with
pain) and preserves it from corruption.
50. Such salt is good indeed; highly beneficial to the world, in
respect of which I have termed you the salt of the earth. But if the
salt which should season others, have lost its own saltness,
wherewith will ye season it? - Beware of this; see that ye retain
your savour; and as a proof of it, have peace one with another.
More largely this obscure text might be paraphrased thus:- As
every burnt offering was salted with salt, in order to its being cast
into the fire of the altar, so every one who will not part with his
hand or eye, shall fall a sacrifice to Divine justice, and be cast into
hell fire, which will not consume, but preserve him from a
cessation of being. And on the other hand, every one, who,
denying himself and taking up his cross, offers up himself as a
living sacrifice to God, shall be seasoned with grace, which like
salt will make him savoury, and preserve him from destruction for
ever. As salt is good for preserving meats, and making them
savoury, so it is good that ye be seasoned with grace, for the
purifying your hearts and lives, and for spreading the savour of
my knowledge, both in your own souls, and wherever ye go. But
as salt if it loses its saltness is fit for nothing, so ye, if ye lose your
faith and love, are fit for nothing but to be utterly destroyed. See
therefore that grace abide in you, and that ye no more contend,
Who shall be greatest. Matt. v, 13; Luke xiv, 34.
X
1. He cometh thence - From Galilee. Matt. xix, 1.
2. Matt. v, 31; Matt. xix, 7; Luke xvi, 18.
4. Deut. xxiv, 1.
6. From the beginning of the creation - Therefore Moses in the
first of Genesis gives us an account of things from the beginning
of the creation. Does it not clearly follow, that there was no
creation previous to that which Moses describes? God made them
male and female - Therefore Adam did not at first contain both
sexes in himself: but God made Adam, when first created, male
only; and Eve female only. And this man and woman he joined
together, in a state of innocence, as husband and wife.
7. Gen. ii, 24.
11, 12. All polygamy is here totally condemned.
13. Matt. xix, 13.
14. Jesus seeing it was much displeased - At their blaming those
who were not blame worthy: and endeavouring to hinder the
children from receiving a blessing. Of such is the kingdom of God
- The members of the kingdom which I am come to set up in the
world are such as these, as well as grown persons, of a child-like
temper.
15. Whosoever shall not receive the kingdom of God as a little
child - As totally disclaiming all worthiness and fitness, as if he
were but a week old.
17. Matt. xix, 16; Luke xviii, 18.
20. He answering, said to him, Master - He stands reproved now,
and drops the epithet good.
21. Jesus looking upon him - And looking into his heart, loved
him - Doubtless for the dawnings of good which he saw in him:
and said to him - Out of tender love, One thing thou lackest - The
love of God, without which all religion is a dead carcass. In order
to this, throw away what is to thee the grand hindrance of it. Give
up thy great idol, riches. Go, sell whatsoever thou hast.
24. Jesus saith to them, Children - See how he softens the harsh
truth, by the manner of delivering it! And yet without retracting or
abating one tittle: How hard is it for them that trust in riches -
Either for defense, or happiness, or deliverance from the thousand
dangers that life is continually exposed to. That these cannot enter
into God's glorious kingdom, is clear and undeniable: but it is
easier for a camel to go through a needle's eye, than for a man to
have riches, and not trust in them. Therefore, it is easier for a
camel to go through the eye of a needle, than for a rich man to
enter the kingdom.
28. Lo, we have left all - Though the young man would not.
30. He shall receive a hundred fold, houses, &c. - Not in the same
kind: for it will generally be with persecutions: but in value: a
hundred fold more happiness than any or all of these did or could
afford. But let it be observed, none is entitled to this happiness,
but he that will accept it with persecutions.
32. They were in the way to Jerusalem, and Jesus went before
them: and they were amazed - At his courage and intrepidity,
considering the treatment which he had himself told them he
should meet with there: and as they followed, they were afraid -
Both for him and themselves: nevertheless he judged it best to
prepare them, by telling them more particularly what was to
ensue. Matt. xx, 17; Luke xviii, 31.
35. Saying - By their mother. It was she, not they that uttered the
words. Matt. xx, 20.
38. Ye know not what ye ask - Ye know not that ye ask for
sufferings, which must needs pave the way to glory. The cup - Of
inward; the baptism - Of outward sufferings. Our Lord was filled
with sufferings within, and covered with them without.
40. Save to them for whom it is prepared - Them who by patient
continuance in well doing, seek for glory, and honour, and
immortality. For these only eternal life is prepared. To these, only
he will give it in that day; and to every man his own reward,
according to his own labour.
45. A ransom for many - Even for as many souls as needed such a
ransom, 2 Cor. v, 15.
46. Matt. xx, 29; Luke xviii, 35.
50. Casting away his garment - Through joy and eagerness.
XI
1. To Bethphage and Bethany, at the mount of Olives - The limits
of Bethany reached to the mount of Olives, and joined to those of
Bethphage. Bethphage was part of the suburbs of Jerusalem, and
reached from the mount of Olives to the walls of the city. Our
Lord was now come to the place where the boundaries of Bethany
and Bethphage met. Matt. xxi, 1; Luke xix, 29; John xii, 12.
11. Matt. xxi, 10, 17.
12. Matt. xxi, 18.
13. For it was not a season of figs - It was net (as we say) a good
year for figs; at least not for that early sort, which alone was ripe
so soon in the spring. If we render the words, It was not the
season of figs, that is, the time of gathering them in, it may mean,
The season was not yet: and so (inclosing the words in a
parenthesis, And coming to it, he found nothing but leaves) it may
refer to the former part of the sentence, and may be considered as
the reason of Christ's going to see whether there were any figs on
this tree. Some who also read that clause in a parenthesis, translate
the hollowing words, for where he was, it was the season of figs.
And it is certain, this meaning of the words suits best with the
great design of the parable, which was to reprove the Jewish
Church for its unfruitfulness at that very season, when fruit might
best be expected from them.
15. Matt. xxi, 12; Luke xix, 45.
16. He suffered not that any should carry a vessel through the
temple - So strong notions had our Lord, of even relative holiness!
And of the regard due to those places (as well as times) that are
peculiarly dedicated to God.
17. Isaiah lvi, 7; Jer. vii, 11.
18. They feared him - That is, they were afraid to take him by
violence, lest it should raise a tumult; because all the people was
astonished at his teaching - Both at the excellence of his
discourse, and at the majesty and authority with which he taught.
20. Matt. xxi, 20.
22. Have faith in God - And who could find fault, if the Creator
and Proprietor of all things were to destroy, by a single word of
his mouth, a thousand of his inanimate creatures, were it only to
imprint this important lesson more deeply on one immortal spirit?
25. When ye stand praying - Standing was their usual posture
when they prayed. Forgive - And on this condition, ye shall have
whatever you ask, with. out wrath or doubting. Matt. vi, 14.
27. Matt. xxi, 23; Luke xx, 1.
XII
1. Matt. xxi, 43; Luke xx, 9.
10. Psalm cxviii, 22.
12. They feared the multitude - How wonderful is the providence
of God, using all things for the good of his children! Generally the
multitude is restrained from tearing them in pieces only by the
fear of their rulers. And here the rulers themselves are restrained,
through fear of the multitude!
13. Matt. xxii, 15; Luke xx, 20.
17. They marvelled at him - At the wisdom of his answer.
18. Matt. xxi, 23; Luke xx, 27.
19. Deut. xxv, 5.
25. When they rise from the dead, neither men marry nor women
are given in marriage.
26. Exod. iii, 6.
27. He is not the God of the dead, but the God of the living - That
is, (if the argument be proposed at length, ) since the character of
his being the God of any persons, plainly intimates a relation to
them, not as dead, but as living; and since he cannot be said to be
at present their God at all, if they are utterly dead; nor to be the
God of human persons, such as Abraham, Isaac, and Jacob,
consisting of souls and bodies, if their bodies were to abide in
everlasting death; there must needs be a future state of
blessedness, and a resurrection of the body to share with the soul
in it.
28. Which is the first commandment? - The principal, and most
necessary to be observed. Matt. xxii, 34; Luke x, 25.
29. The Lord our God is one Lord - This is the foundation of the
first commandment, yea, of all the commandments. The Lord our
God, the Lord, the God of all men, is one God, essentially, though
three persons. From this unity of God it follows, that we owe all
our love to him alone. Deut. vi, 4.
30. With all thy strength - That is, the whole strength and capacity
of thy understanding, will, and affections.
31. The second is like unto it - Of a like comprehensive nature:
comprising our whole duty to man. There is no other moral, much
less ceremonial commandment, greater than these. Lev. xix, 18.
33. To love him with all the heart - To love and serve him, with
all the united powers of the soul in their utmost vigour; and to
love his neighbour as himself - To maintain the same equitable
and charitable temper and behaviour toward all men, as we, in like
circumstances, would wish for from them toward ourselves, is a
more necessary and important duty, than the offering the most
noble and costly sacrifices.
34. Jesus said to him, Thou art not far from the kingdom of God -
Reader, art not thou? then go on: be a real Christian: else it had
been better for thee to have been afar off.
35. Matt. xxii, 41; Luke xx, 41.
36. Psalm cx, 1.
38. Beware of the scribes - There was an absolute necessity for
these repeated cautions. For, considering their inveterate
prejudices against Christ, it could never be supposed the common
people would receive the Gospel till these incorrigible
blasphemers of it were brought to just disgrace. Yet he delayed
speaking in this manner till a little before his passion, as knowing
what effect it would quickly produce. Nor is this any precedent
for us: we are not invested with the same authority. Matt. xxiii, 5;
Luke xx, 46.
41. He beheld how people cast money into the treasury - This
treasury received the voluntary contributions of the worshippers
who came up to the feast; which were given to buy wood for the
altar, and other necessaries not provided for in any other way.
Luke xxi, 1.
43. I say to you, that this poor widow hath cast in more than they
all - See what judgement is cast on the most specious, outward
actions by the Judge of all! And how acceptable to him is the
smallest, which springs from self-denying love!
XIII
1. Matt. xxiv, 1; Luke xxi, 5.
4. Two questions are here asked; the one concerning the
destruction of Jerusalem: the other concerning the end of the
world.
9. Luke xxi, 12.
10. Matt. xxiv, 14.
11. The Holy Ghost will help you. But do not depend upon any
other help For all the nearest ties will be broken.
14. Where it ought not - That place being set apart for sacred use.
Matt. xxiv, 15; Luke xxi, 20; Dan. ix, 27.
19. In those days shall be affliction, such as was not from the
beginning of the creation - May it not be doubted, whether this be
yet fully accomplished? Is not much of this affliction still to
come?
20. The elect - The Christians: whom he hath chosen - That is,
hath taken out of, or separated from, the world, through
sanctification of the Spirit and belief of the truth. He hath
shortened - That is, will surely shorten.
21. Matt. xxiv, 23.
24. But in those days - Which immediately precede the end of the
world: after that tribulation - Above described.
28. Matt. xxiv, 32; Luke xxi, 28.
29. He is nigh - The Son of man.
30. All these things - Relating to the temple and the city.
32. Of that day - The day of judgment is often in the Scriptures
emphatically called that day. Neither the Son - Not as man: as
man he was no more omniscient than omnipresent. But as God he
knows all the circumstances of it.
33. Matt. xxiv, 42; Luke xxi, 34.
34. The Son of man is as a man taking a far journey - Being about
to leave this world and go to the Father, he appoints the services
that are to be performed by all his servants, in their several
stations. This seems chiefly to respect ministers at the day of
judgment: but it may be applied to all men, and to the time of
death. Matt. xxv, 14; Luke xix, 12.
XIV
1. Matt. xxvi, 1; Luke xxii, 1.
3. Matt. xxvi, 6.
4. Some had indignation - Being incited thereto by Judas: and said
- Probably to the women.
10. Judas went to the chief priests - Immediately after this reproof,
having anger now added to his covetousness. Matt. xxvi, 14; Luke
xxii, 3.
12. Matt. xxvi, 17; Luke xxii, 7.
13. Go into the city, and there shall meet you a man - It was
highly seasonable for our Lord to give them this additional proof
both of his knowing all things, and of his influence over the minds
of men.
15. Furnished - The word properly means, spread with carpets.
17. Matt. xxvi, 20; Luke xxii, 14.
24. This is my blood of the New Testament - That is, this I
appoint to be a perpetual sign and memorial of my blood, as shed
for establishing the new covenant, that all who shall believe in me
may receive all its gracious promises.
25. I will drink no more of the fruit of the vine, till I drink it new
in the kingdom of God - That is, I shall drink no more before I
die: the next wine I drink will not be earthly, but heavenly.
26. Matt. xxvi, 30; Luke xxii, 39; John xviii, 1.
27. This night - The Jews in reckoning their days began with the
evening, according to the Mosaic computation, which called the
evening and the morning the first day, Gen. i, 5. And so that
which after sunset is here called this night is, ver. 30, called today.
The expression there is peculiarly significant. Verily I say to thee,
that thou thyself, confident as thou art, today, even within four
and twenty hours; yea, this night, or ever the sun be risen, nay,
before the cock crow twice, before three in the morning, wilt deny
me thrice. Our Lord doubtless spoke so determinately, as knowing
a cock would crow once before the usual time of cock crowing.
By chap. xiii, 35, it appears, that the third watch of the night,
ending at three in the morning, was commonly styled the cock
crowing. Zech. xiii, 7.
32. Matt. xxvi, 36.
33. Sore amazed - The original word imports the most shocking
amazement, mingled with grief: and that word in the next verse
which we render sorrowful intimates, that he was surrounded with
sorrow on every side, breaking in upon him with such violence, as
was ready to separate his soul from his body.
36. Abba, Father - St. Mark seems to add the word Father, by way
of explication.
37. Saith to Peter - The zealous, the confident Peter.
43. Matt. xxvi, 47; Luke xxii, 47; John xviii, 2.
44. Whomsoever I shall kiss - Probably our Lord, in great
condescension, had used (according to the Jewish custom) to
permit his disciples to do this, after they had been some time
absent.
47. Matt. xxvi, 51; Luke xxii, 49; John xviii, 10.
51. A young man - It does not appear, that he was one of Christ's
disciples. Probably hearing an unusual noise, he started up out of
his bed, not far from the garden, and ran out with only the sheet
about him, to see what was the matter. And the young men laid
hold on him - Who was only suspected to be Christ's disciple: but
could not touch them who really were so.
53. Matt. xxvi, 57; Luke xxii, 54; John xviii, 12.
55. All the council sought for witness and found none - What an
amazing proof of the overruling providence of God, considering
both their authority, and the rewards they could offer, that no two
consistent witnesses could be procured, to charge him with any
gross crime. Matt. xxvi, 59.
56. Their evidences were not sufficient - The Greek words
literally rendered are, Were not equal: not equal to the charge of a
capital crime: it is the same word in the 59th verse.
58. We heard him say - It is observable, that the words which they
thus misrepresented, were spoken by Christ at least three years
before, John ii, 19. Their going back so far to find matter for the
charge, was a glorious, though silent attestation of the
unexceptionable manner wherein he had behaved, through the
whole course of his public ministry.
61. Matt. xxvi, 63; Luke xxii, 67.
66. Matt. xxvi, 69; Luke xxii, 56; John xviii, 25.
72. And he covered his head - Which was a usual custom with
mourners, and was fitly expressive both of grief and shame.
XV
1. Matt. xxvii, 1, 2; Luke xxii, 66; Luke xxiii, 1; John xviii, 28.
3. Matt. xxvii, 12.
7. Insurrection - A crime which the Roman governors, and Pilate
in particular, were more especially concerned and careful to
punish.
9. Will ye that I release to you the king of the Jews - Which does
this wretched man discover most? Want of justice, or courage, or
common sense? The poor coward sacrifices justice to popular
clamour, and enrages those whom he seeks to appease, by so
unseasonably repeating that title, The king of the Jews, which he
could not but know was so highly offensive to them.
16. Praetorium - The inner hall, where the praetor, a Roman
magistrate, used to give judgment. But St. John calls the whole
palace by this name. Matt. xxvii, 27; John xix, 2.
17. Purple - As royal robes were usually purple and scarlet, St.
Mark and John term this a purple robe, St. Matthew a scarlet one.
The Tyrian purple is said not to have been very different from
scarlet.
20. Matt. xxvii, 31; John xix, 16.
21. The father of Alexander and Rufus - These were afterward
two eminent Christians, and must have been well known when St.
Mark wrote.
22. Matt. xxvii, 33; Luke xxiii, 33; John xix, 17.
24, 25. St. Mark seems to intimate, that they first nailed him to the
cross, then parted his garments, and afterward reared up the cross.
28. Isaiah liii, 12.
29. Matt. xxvii, 39.
33. Matt. xxvii, 45; Luke xxiii, 44.
34. My God, my God, why hast thou forsaken me - Thereby
claiming God as his God; and yet lamenting his Father's
withdrawing the tokens of his love, and treating him as an enemy,
while he bare our sins.
37. Matt. xxvii, 50; Luke xxiii, 46; John xix, 30.
41. Who served him - Provided him with necessaries.
42. Because it was the day before the Sabbath - And the bodies
might not hang on the Sabbath day: therefore they were in haste to
have them taken down.
43. honourable - A man of character and reputation: A counsellor
- A member of the sanhedrim. Who waited for the kingdom of
God - Who expected to see it set up on earth. Matt. xxvii, 57;
Luke xxiii, 50; John xix, 38.
46. He rolled a stone - By his servants. It was too large for him to
roll himself.
XVI
1. Matt. xxviii, 1; Luke xxiv, 1; John xx, 1.
2. At the rising of the sun - They set out while it was yet dark, and
came within sight of the sepulchre, for the first time, just as it
grew light enough to discern that the stone was rolled away, Matt.
xxviii, 1; Luke xxiv, 1; John xx, 1. But by the time Mary had
called Peter and John, and they had viewed the sepulchre, the sun
was rising.
3. Who shall roll us away the stone - This seems to have been the
only difficulty they apprehended. So they knew nothing of Pilate's
having sealed the stone, and placed a guard of soldiers there.
7. And Peter - Though he so oft denied his Lord. What amazing
goodness was this!
9. John xx, 11.
10. Luke xxiv, 9; John xx, 18.
12. Luke xxiv, 13.
13. Neither believed they them - They were moved a little by the
testimony of these, added to that of St. Peter, Luke xxiv, 34; but
they did not yet fully believe it.
14. Luke xxiv, 36; John xx, 19.
15. Go ye into all the world, and preach the Gospel to every
creature - Our Lord speaks without any limitation or restriction. If
therefore every creature in every age hath not heard it, either those
who should have preached, or those who should have heard it, or
both, made void the counsel of God herein. Matt. xxviii, 19.
16. And is baptized - In token thereof. Every one that believed
was baptized. But he that believeth not - Whether baptized or
unbaptized, shall perish everlastingly.
17. And these signs shall follow them that believe - An eminent
author sub-joins, "That believe with that very faith mentioned in
the preceding verse." (Though it is certain that a man may work
miracles, and not have saving faith, Matt. vii, 22, 23.) "It was not
one faith by which St. Paul was saved, another by which he
wrought miracles. Even at this day in every believer faith has a
latent miraculous power; (every effect of prayer being really
miraculous;) although in many, both because of their own
littleness of faith, and because the world is unworthy, that power
is not exerted. Miracles, in the beginning, were helps to faith; now
also they are the object of it. At Leonberg, in the memory of our
fathers, a cripple that could hardly move with crutches, while the
dean was preaching on this very text, was in a moment made
whole." Shall follow - The word and faith must go before. In my
name - By my authority committed to them. Raising the dead is
not mentioned. So our Lord performed even more than he
promised.
18. If they drink any deadly thing - But not by their own choice.
God never calls us to try any such experiments.
19. The Lord - How seasonable is he called by this title! After he
had spoken to them - For forty days. Luke xxiv, 50.
20. They preached every where - At the time St. Mark wrote, the
apostles had already gone into all the known world, Rom. x, 18;
and each of them was there known where he preached: the name
of Christ only was known throughout the world.
NOTES ON
THE GOSPEL ACCORDING TO
ST. LUKE
HEREIN WE MAY OBSERVE,
I. The beginning: and therein.
1. The conception of John Chap. i, 5-25
2. The conception of Christ 26-56
3. The birth and circumcision of John; the hymn of Zacharias; the
youth of John 57-80
4. Christ's birth ii, 1-20
Christ's circumcision and name 21
Presentation in the temple 22-38
Country and growth 39, 40
II. The middle, when he was twelve years old and upward 41-52
III. The course of the history.
A. The introduction, wherein are described John the Baptist;
Christ's baptism, and temptation iii, iv, 1-13
B. The acceptable year in Galilee,
a. Proposed at Nazareth 14-30
b. Actually exhibited,
I. At Capernaum and near it; here we may observe,
1. Actions not censured, while Jesus
1. Teaches with authority 31, 32
2. Casts out a devil 33-37
3. Heals many sick 38-41
4. Teaches every where 42-44
5. Calls Peter; then James and John Chap. v, 1-11
6. Cleanses the leper 12-16
2. Actions censured, more and more severally, here occur,
1. The healing the paralytic 17-26
2. The calling of Levi; eating with publicans and sinners. 27-32
3. The question concerning fasting 33-39
4. The plucking the ears of corn vi, 1-5
5. The withered hand restored; snares laid 6-11
3. Actions having various effects on various persons,
1. Upon the apostles 12-16
2. Upon other hearers 17-40
3. Upon the centurion vii, 1-10
4. Upon the disciples of John,
The occasion: the young man raised 11-17
The message and answer 18-23
The reproof of them that believed not John 24-35
5. Upon Simon and the penitent sinner 36-50
6. Upon the woman who ministered to him viii, 1-3
7. Upon the people 4-18
Upon his mother and brethren 19-21
II. On the sea, and 22-26
Beyond it 27-39
III. On this side again.
1. Jairus and the flux of blood 40-55
2. The apostles sent ix, 1-6
3. Herod's doubting 7-9
4. The relation of the apostles 10
5. The earnestness of the people; our Lord's benignity; five
thousand fed 11-17
C. The preparation for his passion,
a. A recapitulation of the doctrine concerning his person: his
passion foretold 18-27
b. His transfiguration; the lunatic healed; his passion again
foretold; humility enjoined 28-50
c. His last journey to Jerusalem, which we may divide into
eighteen intervals,
1. The inhospitable Samaritans born with 51-57
2. In the way, improper followers repelled,
Proper ones pressed forward 58-62
3. Afterward the seventy sent; and received again x, 1-24
And the scribe taught to love his neighbour, by the
example of the good Samaritan 25-37
4. In Bethany, Mary preferred before Martha 38-42
5. In a certain place the disciples taught to pray xi, 1-13
A devil cast out, and the action defended 14-26
The acclamation of the woman corrected 27, 28
Those who desire a sign reproved 29-36
6. In a certain house, the scribes and Pharisees censured. 37-54
7. Our Lord's discourse to his disciples xii, 1-12
To one that interrupts him 13-21
To his disciples again 22-40
To Peter 41-53
To the people 54-59
8. The necessity of repentance shown xiii, 1-9
A woman healed on the Sabbath 10-21
9. The fewness of them that are saved 22-30
10. Herod termed a fox: Jerusalem reproved 31-35
11. In the Pharisee's house, he cures the dropsy on the
Sabbath; and xiv, 1-6
Teaches humility 7-11
Hoseapitality 12-14
The nature of the great supper 15-24
The necessity of self denial 25-35
12. Joy over repenting sinners defended, and xv, 1-10
Illustrated by the story of the prodigal son 11-32
The unjust steward, wise in his generation xvi, 1-13
The Pharisees reproved; and warned by the story of 14-18 the rich
man and Lazarus 19-31
Cautions against scandals xvii, 1-4
The faith of the apostles increased 5-10
13. In the confines of Samaria and Galilee he heals ten lepers. 11-
19
14. Answers the question concerning the time when the kingdom
of God should come 20-37
Commends constant prayer xviii, 1-8
Recommends humility by the story of the Pharisee and publican
9-14
15. Blesses little children 15-17
Answers the rich young man 18-27
And Peter, asking what he should have 28-30
16. Foretells his passion a third time 31-34
17. Near Jericho, cures a blind man 35-42
18. In Jericho, brings salvation to Zaccheus xix, 1-10
Answers touching the sudden appearance of his kingdom. 11-28
D. Transactions at Jerusalem,
a. The four first days of the great week,
1. His royal entry 29-44
2. The abuse of the temple corrected 45, 46
Its use restored, and 47, 48
Vindicated xx, 1-8
3. His discourses in the temple,
1. The parable of the husbandmen 9-19
2. The answer concerning paying tribute 20-26
And the resurrection 27-40
3. The question concerning the Son of David 41-44
4. The disciples admonished 45-47
5. The poor widow's offering commended xxi, 1-4
4. His prediction of the end of the temple, the city, and the world
5-38
5. Judas's agreement with the chief priests xxii, 1-6
b. Thursday,
1. Peter and John prepare the passover 7-13
2. The Lord's Supper: discourse after it 14-23
3. The dispute, which of them was greatest 24-30
4. Peter, and the other apostles warned 31-38
5. On the mount of Olives,
1. Jesus prays; is in an agony; strengthened by an angel; wakes his
disciples 39-46
2. Is betrayed; unseasonably defended 47-53
3. Carried to the high priest's house 54
Denied by Peter 55-62
Mocked 63-65
c. Friday,
1. His passion and death: transactions,
1. In the council 66-71
2. With Pilate xxiii, 1-5
3. With Herod 6-12
4. With Pilate again 13-25
5. In the way 26-32
6. At Golgotha, where,
The crucifixion itself, and Jesus's prayer 33, 34
His garments parted 34
Scoffs: the inscription on the cross 35-39
The penitent thief 40-43
The prodigies, and the death of Jesus 44-46
The beholders of it 47-49
2. His burial 50-53
d. Friday evening and Saturday 54-56
e. His resurrection made known,
1. To the women Chap. xxiv, 1-12
2. To the two going into the country, and to Peter 13-35
3. To the other apostles 36-45
f. The instructions given his apostles: his ascension 46-53
THE GOSPEL OF LUKE
I
1, 2. This short, weighty, artless, candid dedication, belongs to the
Acts, as well as the Gospel of St. Luke. Many have undertaken -
He does not mean St. Matthew or Mark; and St. John did not write
so early. For these were eye witnesses themselves and ministers of
the word.
3. To write in order - St. Luke describes in order of time; first,
The Acts of Christ; his conception, birth, childhood, baptism,
miracles, preaching, passion, resurrection, ascension: then, The
Acts of the Apostles. But in many smaller circumstances he does
not observe the order of time. Most excellent Theophilus - This
was the appellation usually given to Roman governors.
Theophilus (as the ancients inform us) was a person of eminent
quality at Alexandria. In Acts i, 1, St. Luke does not give him that
title. He was then probably a private man. After the preface St.
Luke gives us the history of Christ, from his coming into the
world to his ascension into heaven.
5. The course of Abia - The priests were divided into twenty-four
courses, of which that of Abia was the eighth, 1Ch xxiv, 10. Each
course ministered in its turn, for seven days, from Sabbath to
Sabbath. And each priest of the course or set in waiting, had his
part in the temple service assigned him by lot.
6. Walking in all the moral commandments, and ceremonial
ordinances, blameless - How admirable a character! May our
behaviour be thus unblamable, and our obedience thus sincere and
universal!
10. The people were praying without, at the time of the incense -
So the pious Jews constantly did. And this was the foundation of
that elegant figure, by which prayer is in Scripture so often
compared to incense. Perhaps one reason of ordaining incense
might be, to intimate the acceptableness of the prayer that
accompanied it; as well as to remind the worshippers of that
sacrifice of a sweet-smelling savour, which was once to be offered
to God for them, and of that incense, which is continually offered
with the prayers of the saints, upon the golden altar that is before
the throne, Rev. viii, 3, 4.
12. Zacharias was troubled - Although he was accustomed to
converse with God, yet we see he was thrown into a great
consternation, at the appearance of his angelical messenger,
nature not being able to sustain the sight. Is it not then an instance
of the goodness is well as of the wisdom of God, that the services,
which these heavenly spirits render us, are generally invisible?
13. Thy prayer is heard - Let us observe with pleasure, that the
prayers of pious worshippers come up with acceptance before
God; to whom no costly perfume is so sweet, as the fragrancy of
an upright heart. An answer of peace was here returned, when the
case seemed to be most helpless. Let us wait patiently for the
Lord, and leave to his own wisdom the time and manner wherein
he will appear for us. Thou shalt call his name John - John
signifies the grace or favour of Jehovah. A name well suiting the
person, who was afterward so highly in favour with God, and
endued with abundance of grace; and who opened a way to the
most glorious dispensation of grace in the Messiah's kingdom.
And so Zacharias's former prayers for a child, and the prayer
which he, as the representative of the people, was probably
offering at this very time, for the appearing of the Messiah, were
remarkably answered in the birth of his forerunner.
15. He shall be great before the Lord - God the Father: of the Holy
Ghost and the Son of God mention is made immediately after.
And shall drink neither wine nor strong drink - Shall be
exemplary for abstemiousness and self-denial; and so much the
more filled with the Holy Ghost.
16. And many of the children of Israel shall he turn - None
therefore need be ashamed of "preaching like John the Baptist."
To the Lord their God - To Christ.
17. He shall go before him, Christ, in the power and spirit of
Elijah - With the same integrity, courage, austerity, and fervour,
and the same power attending his word: to turn the hearts of the
fathers to the children - To reconcile those that are at variance, to
put an end to the most bitter quarrels, such as are very frequently
those between the nearest relations: and the hearts of the
disobedient to the wisdom of the just - And the most obstinate
sinners to true wisdom, which is only found among them that are
righteous before God.
18. Zacharias said, Whereby shall I know this? - In how different
a spirit did the blessed virgin say, How shall this be? Zacharias
disbelieved the fact: Mary had no doubt of the thing; but only
inquired concerning the manner of it.
19. I am Gabriel, that stand in the presence of God - Seven angels
thus stand before God, Rev. vii, 2; who seem the highest of all.
There seems to be a remarkable gradation in the words, enhancing
the guilt of Zacharias's unbelief. As if he had said, I am Gabriel, a
holy angel of God: yea, one of the highest order. Not only so, but
am now peculiarly sent from God; and that with a message to thee
in particular. Nay, and to show thee glad tidings, such as ought to
be received with the greatest joy and readiness.
20. Thou shalt be dumb - The Greek word signifies deaf, as well
as dumb: and it seems plain, that he was as unable to hear, as he
was to speak; for his friends were obliged to make signs to him,
that he might understand them, ver. 62.
21. The people were waiting - For him to come and dismiss them
(as usual) with the blessing.
24. Hid herself - She retired from company, that she might have
the more leisure to rejoice and bless God for his wonderful mercy.
25. He looked upon me to take away my reproach - Barrenness
was a great reproach among the Jews. Because fruitfulness was
promised to the righteous.
26. In the sixth month - After Elisabeth had conceived.
27. Espoused - It was customary among the Jews, for persons that
married to contract before witnesses some time before. And as
Christ was to be born of a pure virgin, so the wisdom of God
ordered it to be of one espoused, that to prevent reproach he might
have a reputed father, according to the flesh.
28. Hail, thou highly favoured; the Lord is with thee; blessed art
thou among women - Hail is the salutation used by our Lord to the
women after his resurrection: thou art highly favoured, or hast
found favour with God, ver. 30, is no more than was said of Noah,
Moses, and David. The Lord is with thee, was said to Gideon,
Judg. vi, 12; and blessed shall she be above women, of Jael, Judg.
v, 24. This salutation gives no room for any pretense of paying
adoration to the virgin; as having no appearance of a prayer, or of
worship offered to her.
32. He shall be called the Son of the Highest - In this respect also:
and that in a more eminent sense than any, either man or angel,
can be called so. The Lord shall give him the throne of his father
David - That is, the spiritual kingdom, of which David's was a
type.
33. He shall reign over the house of Jacob - In which all true
believers are included.
35. The Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee - The power of God was put forth
by the Holy Ghost, as the immediate Divine agent in this work:
and so he exerted the power of the Highest as his own power, who
together with the Father and the Son is the most high God.
Therefore also - Not only as he is God from eternity, but on this
account likewise he shall be called the Son of God.
36. And behold, thy cousin Elisabeth - Though Elisabeth was of
the house of Aaron, and Mary of the house of David, by the
fathers side, they might be related by their mothers. For the law
only forbad heiresses marrying into another tribe. And so other
persons continually intermarried; particularly the families of
David and of Levi.
38. And Mary said, Behold the handmaid of the Lord - It is not
improbable, that this time of the virgin's humble faith, consent,
and expectation, might be the very time of her conceiving.
39. A city of Judah - Probably Hebron, which was situated in the
hill country of Judea, and belonged to the house of Aaron.
41. When Elisabeth heard the salutation of Mary - The discourse
with which she saluted her, giving an account of what the angel
had said, the joy of her soul so affected her body, that the very
child in her womb was moved in an uncommon manner, as if it
leaped for joy.
45. Happy is she that believed - Probably she had in her mind the
unbelief of Zacharias.
46. And Mary said - Under a prophetic impulse, several things,
which perhaps she herself did not then fully understand.
47. My spirit hath rejoiced in God my saviour - She seems to turn
her thoughts here to Christ himself, who was to be born of her, as
the angel had told her, he should be the Son of the Highest, whose
name should be Jesus, the saviour. And she rejoiced in hope of
salvation through faith in him, which is a blessing common to all
true believers, more than in being his mother after the flesh, which
was an honour peculiar to her. And certainly she had the same
reason to rejoice in God her saviour hat we have: because he had
regarded the low estate of his handmaid, in like manner as he
regarded our low estate; and vouchsafed to come and save her and
us, when we were reduced to the lowest estate of sin and misery.
51. He hath wrought strength with his arm - That is, he hath
shown the exceeding greatness of his power. She speaks
prophetically of those things as already done, which God was
about to do by the Messiah. He hath scattered the proud - Visible
and invisible.
52. He hath put down the mighty - Both angels and men.
54. He hath helped his servant Israel - By sending the Messiah.
55. To his seed - His spiritual seed: all true believers.
56. Mary returned to her own house - And thence soon after to
Bethlehem.
60. His mother said - Doubtless by Revelation, or a particular
impulse from God.
66. The hand of the Lord - The peculiar power and blessing of
God.
67. And Zacharias prophesied - Of things immediately to follow.
But it is observable, he speaks of Christ chiefly; of John only, as it
were, incidentally.
69. A horn - Signifies honour, plenty, and strength. A horn of
salvation - That is, a glorious and mighty saviour.
70. His prophets, who have been since the world began - For there
were prophets from the very beginning.
74. To serve him without fear - Without any slavish fear. Here is
the substance of the great promise. That we shall be always holy,
always happy: that being delivered from Satan and sin, from every
uneasy and unholy temper, we shall joyfully love and serve God,
in every thought, word, and work.
76. And thou, child - He now speaks to John; yet not as a parent,
but as a prophet.
77. To give knowledge of salvation by the remission of sins - The
knowledge of the remission of our sins being the grand instrument
of present and eternal salvation, Heb. viii, 11, 12. But the
immediate sense of the words seems to be, to preach to them the
Gospel doctrine of salvation by the remission of their sins.
78. The day spring - Or the rising sun; that is, Christ.
II
1. That all the world should be enrolled - That all the inhabitants,
male and female, of every town in the Roman empire, with their
families and estates, should be registered.
2. When Cyrenius was governor of Syria - When Publius
Sulpicius Quirinus governed the province of Syria, in which Judea
was then included.
6. And while they were there, the days were fulfilled that she
should be delivered - Mary seems not to have known that the
child must have been born in Bethlehem, agreeably to the
prophecy. But the providence of God took care for it.
7. She laid him in the manger - Perhaps it might rather be
translated in the stall. They were lodged in the ox stall, fitted up
on occasion of the great concourse, for poor guests. There was no
room for them in the inn - Now also, there is seldom room for
Christ in an inn. Matt. i, 25
11. To you - Shepherds; Israel; mankind.
14. Glory be to God in the highest; on earth peace; good will
toward men - The shouts of the multitude are generally broken
into short sentences. This rejoicing acclamation strongly
represents the piety and benevolence of these heavenly spirits: as
if they had said, Glory be to God in the highest heavens: let all the
angelic legions resound his praises. For with the Redeemer's birth,
peace, and all kind of happiness, come down to dwell on earth:
yea, the overflowings of Divine good will and favour are now
exercised toward men.
20. For all the things that they had heard - From Mary; as it was
told them - By the angels.
21. To circumcise the child - That he might visibly be made under
the law by a sacred rite, which obliged him to keep the whole law;
as also that he might be owned to be the seed of Abraham, and
might put an honour on the solemn dedication of children to God.
22. The days - The forty days prescribed, Lev. xii, 2, 4.
23. Exod. xiii, 2.
24. A pair of turtle doves, or two young pigeons - This offering
sufficed for the poor. Lev. xii, 8.
25. The consolation of Israel - A common phrase for the Messiah,
who was to be the everlasting consolation of the Israel of God.
The Holy Ghost was upon him - That is, he was a prophet.
27. By the Spirit - By a particular Revelation or impulse from
him.
30. Thy salvation - Thy Christ, thy saviour.
32. And the glory of thy people Israel - For after the Gentiles are
enlightened, all Israel shall be saved.
33. Joseph and his mother marvelled at those things which were
spoken - For they did not thoroughly understand them.
34. Simeon blessed them - Joseph and Mary. This child is set for
the fall and rising again of many - That is, he will be a savour of
death to some, to unbelievers: a savour of life to others, to
believers: and for a sign which shall be spoken against - A sign
from God, yet rejected of men: but the time for declaring this at
large was not yet come: that the thoughts of many hearts may be
revealed - The event will be, that by means of that contradiction,
the inmost thoughts of many, whether good or bad, will be made
manifest.
35. A sword shall pierce through thy own soul - So it did, when he
suffered: particularly at his crucifixion.
37. Fourscore and four years - These were the years of her life,
not her widowhood only. Who departed not from the temple -
Who attended there at all the stated hours of prayer. But served
God with fastings and prayers - Even at that age. Night and day -
That is, spending therein a considerable part of the night, as well
as of the day.
38. To all that were waiting for redemption - The scepter now
appeared to be departing from Judah, though it was not actually
gone: Daniel's weeks were plainly near their period. And the
revival of the spirit of prophecy, together with the memorable
occurrences relating to the birth of John the Baptist, and of Jesus,
could not but encourage and quicken the expectation of pious
persons at this time. Let the example of these aged saints animate
those, whose hoary heads, like theirs, are a crown of glory, being
found in the way of righteousness. Let those venerable lips, so
soon to be silent in the grave, be now employed in the praises of
their Redeemer. Let them labour to leave those behind, to whom
Christ will be as precious as he has been to them; and who will be
waiting for God's salvation, when they are gone to enjoy it.
40. And the child grew - In bodily strength and stature; and waxed
strong in spirit - The powers of his human mind daily improved;
filled with wisdom - By the light of the indwelling Spirit, which
gradually opened itself in his soul; and the grace of God was upon
him - That is, the peculiar favour of God rested upon him, even as
man.
43. The child Jesus - St. Luke describes in order Jesus the fruit of
the womb, chap. i, 42; an infant, chap. ii, 12; a little child, ver. 40;
a child here, and afterward a man. So our Lord passed through
and sanctified every stage of human life. Old age only did not
become him.
44. Supposing him to have been in the company - As the men and
women usually travelled in distinct companies.
46. After three days - The first day was spent in their journey, the
second, in their return to Jerusalem: and the third, in searching for
him there: they found him in the temple - In an apartment of it:
sitting in the midst of the doctors - Not one word is said of his
disputing with them, but only of his asking and answering
questions, which was a very usual thing in these assemblies, and
indeed the very end of them. And if he was, with others, at the
feet of these teachers (where learners generally sat) he might be
said to be in the midst of them, as they sat on benches of a
semicircular form, raised above their hearers and disciples.
49. Why sought ye me? - He does not blame them for losing, but
for thinking it needful to seek him: and intimates, that he could
not be lost, nor found any where, but doing the will of a higher
parent.
50. It is observable that Joseph is not mentioned after this time;
whence it is probable, he did not live long after.
52. Jesus increased in wisdom - As to his human nature, and in
favour with God - In proportion to that increase. It plainly
follows, that though a man were pure, even as Christ was pure,
still he would have room to increase in holiness, and in
consequence thereof to increase in the favour, as well as in the
love of God.
III
1. The fifteenth year of Tiberius - Reckoning from the time when
Angustus made him his colleague in the empire. Herod being
tetrarch of Galilee - The dominions of Herod the Great were, after
his death, divided into four parts or tetrarchies. This Herod his son
was tetrarch of Galilee, reigning over that fourth part of his
dominions. His brother reigned over two other fourth parts, the
region of Iturea, and that of Trachonitis (that tract of land on the
other side Jordan, which had formerly belonged to the tribe of
Manasseh.) And Lysanias (probably descended from a prince of
that name, who was some years before governor of that country)
was tetrarch of the remaining part of Abilene, which was a large
city of Syria, whose territories reached to Lebanon and Damascus,
and contained great numbers of Jews. Matt. iii, 1; Mark i, 1.
2. Annas being high priest, and Caiaphas - There could be but one
high priest, strictly speaking, at once. Annas was the high priest at
that time, and Caiaphas his sagan or deputy.
4. Isaiah xl, 3.
5. Every valley shall be filled, &c. - That is, every hindrance shall
be removed.
6. The salvation of God - The saviour, the Messiah.
8. Say not within yourselves, We have Abraham to our father -
That is, trust not in your being members of the visible Church, or
in any external privileges whatsoever: for God now requires a
change of heart; and that without delay.
10. He answereth - It is not properly John, but the Holy Ghost,
who teaches us in the following answers, how to come ourselves,
and how to instruct other penitent sinners to come to Christ, that
he may give them rest. The sum of all this is, Cease to do evil,
learn to do well. These are the fruits worthy of repentance.
20. He shut up John - This circumstance, though it happened after,
is here mentioned before our Lord's baptism, that his history (that
of John being concluded) may then follow without any
interruption.
21. Jesus praying, the heaven was opened - It is observable, that
the three voices from heaven, see chap. ix, 29, 35; John xii, 28; by
which the Father bore witness to Christ, were pronounced either
while he was praying, or quickly after it. Matt. iii, 13; Mark i, 9.
23. And Jesus was - John's beginning was computed by the years
of princes: our saviour's by the years of his own life, as a more
august era. About thirty years of age - He did not now enter upon
his thirtieth year (as the common translation would induce one to
think) but he now entered on his public ministry: being of such an
age as the Mosaic law required. Our great Master attained not, as
it seems, to the conclusion of his thirty-fourth year. Yet what
glorious achievements did he accomplish within those narrow
limits of time! Happy that servant, who, with any proportionable
zeal, despatches the great business of life; and so much the more
happy, if his sun go down at noon. For the space that is taken
from the labours of time, shall be added to the rewards of eternity.
The son of Heli - That is, the son-in-law: for Heli was the father
of Mary. So St. Matthew writes the genealogy of Joseph,
descended from David by Solomon; St. Luke that of Mary,
descended from David by Nathan. In the genealogy of Joseph
(recited by St. Matthew) that of Mary is implied, the Jews being
accustomed to marry into their own families.
38. Adam the son of God - That is, whatever the sons of Adam
receive from their human parents, Adam received immediately
from God, except sin and misery.
IV
1. The wilderness - Supposed by some to have been in Judea; by
others to have been that great desert of Horeb or Sinai, where the
children of Israel were tried for forty years, and Moses and Elijah
fasted forty days. Matt. iv, 1; Mark i, 12.
4. Deut. viii, 3.
6. I give it to whomsoever I will - Not so, Satan. It is God, not
thou, that putteth down one, and setteth up another: although
sometimes Satan, by God's permission, may occasion great
revolutions in the world.
8. Deut. vi, 13.
10. Psalm xci, 11.
12. Deut. vi, 16.
13. A convenient season - In the garden of Gethsemane, chap.
xxii, 53.
14. Jesus returned in the power of the Spirit - Being more
abundantly strengthened after his conflict.
15. Being glorified of all - So God usually gives strong cordials
after strong temptations. But neither their approbation continued
long, nor the outward calm which he now enjoyed.
16. He stood up - Showing thereby that he had a desire to read the
Scripture to the congregation: on which the book was given to
him. It was the Jewish custom to read standing, but to preach
sitting. Matt. xiii, 54; Mark vi, 1.
17. He found - It seems, opening upon it, by the particular
providence of God.
18. He hath anointed me - With the Spirit. He hath by the power
of his Spirit which dwelleth in me, set me apart for these offices.
To preach the Gospel to the poor - Literally and spiritually. How
is the doctrine of the ever-blessed trinity interwoven, even in
those scriptures where one would least expect it? How clear a
declaration of the great Three-One is there in those very words,
The Spirit - of the Lord is upon me! To proclaim deliverance to
the captives, and recovery of sight to the blind, to set at liberty
them that are bruised - Here is a beautiful gradation, in comparing
the spiritual state of men to the miserable state of those captives,
who are not only cast into prison, but, like Zedekiah, had their
eyes put out, and were laden and bruised with chains of iron.
Isaiah lxi, 1.
19. The acceptable year - Plainly alluding to the year of jubilee,
when all, both debtors and servants, were set free.
21. Today is this scripture fulfilled in your ears - By what you
hear me speak.
22. The gracious words which proceeded out of his mouth - A
person of spiritual discernment may find in all the discourses of
our Lord a peculiar sweetness, gravity, and becomingness, such as
is not to be found in the same degree, not even in those of the
apostles.
23. Ye will surely say - That is, your approbation now outweighs
your prejudices. But it will not be so long. You will soon ask, why
my love does not begin at home? Why I do not work miracles
here, rather than at Capernaum? It is because of your unbelief.
Nor is it any new thing for me to be despised in my own country.
So were both Elijah and Elisha, and thereby driven to work
miracles among heathens, rather than in Israel.
24. No prophet is acceptable in his own country - That is, in his
own neighbourhood. It generally holds, that a teacher sent from
God is not so acceptable to his neighbours as he is to strangers.
The meanness of his family, or lowness of his circumstances,
bring his office into contempt: nor can they suffer that he, who
was before equal with, or below themselves, should now bear a
superior character.
25. When the heaven was shut up three years and six months -
Such a proof had they that God had sent him. In 1 Kings xviii, 1,
it is said, The word of the Lord came to Elijah in the third year:
namely, reckoning not from the beginning of the drought, but
from the time when he began to sojourn with the widow of
Sarepta. A year of drought had preceded this, while he dwelt at
the brook Cherith. So that the whole time of the drought was (as
St. James likewise observes) three years and six months. 1 Kings
xvii, 19; xviii, 44.
27. 2 Kings v, 14.
28. And all in the synagogue were filled with fury - Perceiving the
purport of his discourse, namely, that the blessing which they
despised, would be offered to, and accepted by, the Gentiles. So
changeable are the hearts of wicked men! So little are their starts
of love to be depended on! So unable are they to bear the close
application, even of a discourse which they most admire!
30. Passing through the midst of them - Perhaps invisibly; or
perhaps they were overawed; so that though they saw, they could
not touch him.
31. He came down to Capernaum - And dwelt there, entirely
quitting his abode at Nazareth. Mark i, 21.
34. What have we to do with thee - Thy present business is with
men, not with devils. I know thee who thou art - But surely he did
not know a little before, that he was God over all, blessed for
ever; or he would not have dared to tell him, All this power is
delivered to me, and I give it to whomsoever I will. The Holy One
of God - Either this confession was extorted from him by terror,
(for the devils believe and tremble, ) or he made it with a design
to render the character of Christ suspected. Possibly it was from
hence the Pharisees took occasion to say, He casteth out devils by
the prince of the devils.
38. Matt. viii, 14; Mark i, 29.
40. When the sun was set - And consequently the Sabbath ended,
which they reckoned from sunset to sunset. Matt. viii, 16; Mark i,
32.
42. Mark i, 35.
V
1. Matt. iv, 18; Mark i, 16.
6. Their net brake - Began to tear.
8. Depart from me, for I am a sinful man - And therefore not
worthy to be in thy presence.
11. They forsook all and followed him - They had followed him
before, John i, 43, but not so as to forsake all. Till now, they
wrought at their ordinary calling.
12. Matt. viii, 2; Mark i, 40.
14. Lev. xiv, 2.
16. He withdrew - The expression in the original implies, that he
did so frequently.
17. Sitting by - As being more honourable than the bulk of the
congregation, who stood. And the power of the Lord was present
to heal them - To heal the sickness of their souls, as well as all
bodily diseases.
18. Matt. ix, 2; Mark ii, 3.
19. Not being able to bring him in through the multitude, they
went round about by a back passage, and going up the stairs on
the outside, they came upon the flat-roofed house, and let him
down through the trap door, such as was on the top of most of the
Jewish houses: doubtless, with such circumspection as the
circumstances plainly required.
26. We have seen strange things to. day - Sins forgiven, miracles
wrought.
27. Matt. ix, 9; Mark ii, 14.
28. Leaving all - His business and gain.
29. And Levi made him a great entertainment - It was necessarily
great, because of the great number of guests.
33. Make prayers - Long and solemn. Matt. ix, 14; Mark ii, 18.
34. Can ye make - That is, is it proper to make men fast and
mourn, during a festival solemnity?
36. He spake also a parable - Taken from clothes and wine;
therefore peculiarly proper at a feast.
39. And no man having drunk old wine - And beside, men are not
wont to be immediately freed from old prejudices.
VI
1. The first Sabbath - So the Jews reckoned their Sabbaths, from
the passover to pentecost; the first, second, third, and so on, till
the seventh Sabbath (after the second day.) This immediately
preceded pentecost, which was the fiftieth day after the second
day of unleavened bread. Matt. xii, 1; Mark ii, 23.
2. Why do ye - St. Matthew and Mark represent the Pharisees as
proposing the question to our Lord himself. It was afterward,
probably, they proposed it to his disciples.
4. 1 Sam. xxi, 6.
6. Matt. xii, 9; Mark iii, 1.
9. To save life or to kill - He just then probably saw the design to
kill him rising in their hearts.
12. In the prayer of God - The phrase is singular and emphatical,
to imply an extraordinary and sublime devotion. Mark iii, 13.
13. Matt. x, 2; Mark iii, 14; Acts i, 13.
15. Simon called Zelotes - Full of zeal; otherwise called Simon
the Canaanite.
17. On a plain - At the foot of the mountain.
20. In the following verses our Lord, in the audience of his newly-
chosen disciples, and of the multitude, repeats, standing on the
plain, many remarkable passages of the sermon he had before
delivered, sitting on the mount. He here again pronounces the
poor and the hungry, the mourners, and the persecuted, happy;
and represents as miserable those who are rich, and full, and
joyous, and applauded: because generally prosperity is a sweet
poison, and affliction a healing, though bitter medicine. Let the
thought reconcile us to adversity, and awaken our caution when
the world smiles upon us; when a plentiful table is spread before
us, and our cup is running over; when our spirits are gay; and we
hear (what nature loves) our own praise from men. Happy are ye
poor - The word seems here to be taken literally: ye who have left
al] for me. Matt. v, 3.
24. Miserable are ye rich - If ye have received or sought your
consolation or happiness therein.
25. Full - Of meat and drink, and worldly goods. That laugh -
That are of a light trifling spirit.
26. Wo to you when all men shall speak well of you - But who
will believe this?
27. But I say to you that hear - Hitherto our Lord had spoken only
to particular sorts of persons: now he begins speaking to all in
general. Matt. v, 44.
29. To him that smiteth thee on the cheek - Taketh away thy cloak
- These seem to be proverbial expressions, to signify an invasion
of the tenderest points of honour and property. Offer the other -
Forbid not thy coat - That is, rather yield to his repeating the
affront or injury, than gratify resentment in righting your self; in
any method not becoming Christian love. Matt. v, 39.
30. Give to every one - Friend or enemy, what thou canst spare,
and he really wants: and of him that taketh away thy goods - By
borrowing, if he be insolvent, ask them not again. Matt. v, 42.
31. Matt. vii, 12.
32. It is greatly observable, our Lord has so little regard for one of
the highest instances of natural virtue, namely, the returning love
for love, that he does not account it even to deserve thanks. For
even sinners, saith he, do the same: men who do not regard God at
all. Therefore he may do this, who has not taken one step in
Christianity.
37. Matt. vii, 1.
38. Into your bosom - Alluding to the mantles the Jews wore, into
which a large quantity of corn might be received. With the same
measure that ye mete with, it shall be measured to you again -
Amazing goodness! So we are permitted even to carve for
ourselves! We ourselves are, as it were, to tell God how much
mercy he shall show us! And can we be content with less than the
very largest measure? Give then to man, what thou designest to
receive of God.
39. He spake a parable - Our Lord sometimes used parables when
he knew plain and open declarations would too much inflame the
passions of his hearers. It is for this reason he uses this parable,
Can the blind lead the blind? - Can the scribes teach this way,
which they know not themselves? Will not they and their scholars
perish together? Can they make their disciples any better than
themselves? But as for those who will be my disciples, they shall
be all taught of God; who will enable them to come to the
measure of the stature of the fulness of their Master. Be not ye
like their disciples, censuring others, and not amending
yourselves. Matt. xv, 14.
40. Matt. x, 24; John xv, 20.
41. Matt. vii, 3.
46. And why call ye me Lord, Lord - What will fair professions
avail, without a life answerable thereto? Matt. vii, 21.
47. Matt. vii, 24.
VII
1. Matt. viii, 5.
3. Hearing of Jesus - Of his miracles, and of his arrival at
Capernaum.
18. Matt. xi, 2.
22. To the poor the Gospel is preached - Which is the greatest
mercy, and the greatest miracle of all.
24. When the messengers were departed - He did not speak the
following things in the hearing of John's disciples, lest he should
seem to flatter John, or to compliment him into an adherence to
his former testimony. To avoid all suspicion of this kind, he
deferred his commendation of him, till the messengers were gone;
and then delivered it to the people, to prevent all imaginations, as
if John were wavering in his judgment, and had sent the two
disciples for his own, rather than their satisfaction.
27. Mal. iii, 1.
28. There is not a greater prophet than John - A greater teacher.
But he that is least in the kingdom of God - The least teacher
whom I send forth.
29. And all the people - Our Lord continues his discourse:
justified God - Owned his wisdom and mercy in thus calling them
to repentance, and preparing them for Him that was to come.
30. But the Pharisees and scribes - The good, learned, honourable
men: made void the counsel, the gracious design, of God toward
them - They disappointed all these methods of his love, and would
receive no benefit from them.
32. They are like children sitting in the market place - So froward
and perverse, that no contrivance can be found to please them. It
is plain our Lord means, that they were like the children
complained of, not like those that made the complaint.
34. But wisdom is justified by all her children - The children of
wisdom are those who are truly wise unto salvation. The wisdom
of God in all these dispensations, these various methods of calling
sinners to repentance, is owned and heartily approved by all these.
36. And one of the Pharisees asked him to eat with him - Let the
candour with which our Lord accepted this invitation, and his
gentleness and prudence at this ensnaring entertainment, teach us
to mingle the wisdom of the serpent, with the innocence and
sweetness of the dove. Let us neither absolutely refuse all favours,
nor resent all neglects, from those whose friendship is at best very
doubtful, and their intimacy by no means safe.
37. A woman - Not the same with Mary of Bethany, who anointed
him six days before his last passover.
40. And Jesus said, Simon, I have somewhat to say to thee - So
tender and courteous am address does our Lord use even to a
proud, censorious Pharisee!
43. Which of them will love him most? - Neither of them will
love him at all, before he has forgiven them. An insolvent debtor,
till he is forgiven, does not love, but fly his creditor.
44. Thou gavest me no water - It was customary with the Jews to
show respect and kindness to their welcome guests, by saluting
them with a kiss, by washing their feet, and anointing their heads
with oil, or some fine ointment.
47. Those many sins of hers are forgiven; therefore she loveth
much - The fruit of her having had much forgiven. It should
carefully be observed here, that her love is mentioned as the effect
and evidence, not the cause of her pardon. She knew that much
had been forgiven her, and therefore she loved much.
50. Thy faith hath saved thee - Not thy love. Love is salvation.
VIII
2. Mary Magdalene - Or Mary of Magdala, a town in Galilee:
probably the person mentioned in the last chapter.
4. Matt. xiii, 1; Mark iv, 1.
15. Who - keep it - Not like the highway side: And bring forth
fruit - Not like the thorny ground: With perseverance - Not like
the stony.
16. No man having lighted a candle - As if ho had said, And let
your good fruit appear openly. Matt. v, 15; Mark iv, 21; Chap. xi,
33.
17. For nothing is hid - Strive not to conceal it at all; for you can
conceal nothing long. Matt. x, 26; Mark iv, 22; Chap. xii, 2.
18. The word commonly translated seemeth, wherever it occurs,
does not weaken, but greatly strengthens the sense. Matt. xiii, 12;
Mark iv, 25; Luke xix, 26.
19. Matt. xii, 46; Mark iii, 31.
22. Matt. viii, 23; Mark iv, 35.
26. Matt. viii, 28; Mark v, 1.
29. For many times it had caught him - Therefore our
compassionate Lord made the more haste to cast him out.
31. The abyss - That is, the bottomless pit.
32. To enter into the swine - Not that they were any easier in the
swine than out of them. Had it been so, they would not so soon
have dislodged themselves, by destroying the herd.
37. Matt. ix, 1; Mark v, 18.
40. Mark v, 21.
52. She is not dead but sleepeth - Her soul is not separated finally
from the body; and this short separation is rather to be called sleep
than death.
IX
1. Matt. x, 1; Mark vi, 7.
4. There abide and thence depart - That is, stay in that house till
ye leave the city.
7. It was said by some - And soon after by Herod himself. Matt.
xiv, 1; Mark vi, 14.
8. That Elijah had appeared - He could not rise again, because he
did not die.
10. Mark vi, 30.
12. Matt. xiv, 15; Mark vi, 35; John vi, 3.
18. Apart - From the multitude. And he asked them - When he had
done praying, during which they probably stayed at a distance.
Matt. xiv, 13; Mark viii, 27.
22. Saying - Ye must prepare for a scene far different from this.
23. Let him deny himself, and take up his cross - The necessity of
this duty has been shown in many places: the extent of it is
specified here, daily - Therefore that day is lost wherein no cross
is taken up.
24. Matt. xvi, 25; Mark viii, 35; John xii, 25.
28. Matt. xvii, 1; Mark ix, 2.
31. In glory - Like Christ with whom they talked.
32. They saw his glory - The very same expression in which it is
described by St. John, John i, 14; and by St. Peter, 2 Pet. i, 16.
34. A cloud came and overshadowed them all. And they, the
apostles, feared, while they (Moses and Elijah) entered into the
cloud, which took them away.
37. Matt. xvii, 14; Mark ix, 14.
44. Let these sayings sink down into your ears - That is, consider
them deeply. In joy remember the cross. So wisely does our Lord
balance praise with sufferings. Matt. xvii, 22; Mark ix, 31.
46. And there arose a reasoning among them - This kind of
reasoning always arose at the most improper times that could be
imagined.
47. Matt. xviii, 2; Mark ix, 37.
48. And said to them - If ye would be truly great, humble
yourselves to the meanest offices. He that is least in his own eyes
shall be great indeed.
49. Mark ix, 38.
51. The days are fulfilled that he should be received up - That is,
the time of his passion was now at hand. St. Luke looks through
this, to the glory which was to follow. He steadfastly set his face -
Without fear of his enemies, or shame of the cross, Heb. xii, 2.
52. He sent messengers to make ready - A lodging and needful
entertainment for him and those with him.
53. His face was as though he would go to Jerusalem - It plainly
appeared, he was going to worship at the temple, and thereby, in
effect, to condemn the Samaritan worship at Mount Gerizim.
54. As Elisha did - At or near this very place, which might put it
into the minds of the apostles to make the motion now, rather than
at any other time or place, where Christ had received the like
affront.
55. Ye know not what manner of spirit - The spirit of Christianity
is. It is not a spirit of wrath and vengeance, but of peace, and
gentleness, and love.
57. Matt. viii, 19.
58. But Jesus said to him - First understand the terms: consider on
what conditions thou art to follow me.
61. Suffer me first to bid them farewell that are in my house - As
Elisha did after Elijah had called him from the plough, 1 Kings
xix, 19; to which our Lord's answer seems to allude.
62. Is fit for the kingdom of God - Either to propagate or to
receive it.
X
2. Pray ye the Lord of the harvest, that he would thrust forth
labourers - For God alone can do this: he alone can qualify and
commission men for this work. Matt. ix, 37.
3. Matt. x, 16.
4. Salute no man by the way - The salutations usual among the
Jews took up much time. But these had so much work to do in so
short a space, that they had not a moment to spare.
6. A son of peace - That is, one worthy of it.
7. Matt. x, 11.
11. The kingdom of God is at hand - Though ye will not receive
it.
13. Wo to thee, Chorazin - The same declaration Christ had made
some time before. By repeating it now, he warns the seventy not
to lose time by going to those cities. Matt. xi, 21.
16. Matt. x, 40; John xiii, 20.
18. I beheld Satan - That is, when ye went forth, I saw the
kingdom of Satan, which was highly exalted, swiftly and suddenly
cast down.
19. I give you power - That is, I continue it to you: and nothing
shall hurt you - Neither the power, nor the subtilty of Satan.
20. Rejoice not so much that the devils are subject to you, as that
your names are written in heaven - Reader, so is thine, if thou art
a true, believer. God grant it may never be blotted out!
21. Lord of heaven and earth - In both of which thy kingdom
stands, and that of Satan is destroyed. That thou hast hid these
things - He rejoiced not in the destruction of the wise and prudent,
but in the display of the riches of God's grace to others, in such a
manner as reserves to Him the entire glory of our salvation, and
hides pride from man. Matt. xi, 25.
22. Who the Son is - Essentially one with the Father: who the
Father is - How great, how wise, how good!
23. Matt. xiii, 16.
25. Matt. xxii, 35; Mark xii, 28.
27. Thou shalt love the Lord thy God - That is, thou shalt unite all
the faculties of thy soul to render him the most intelligent and
sincere, the most affectionate and resolute service. We may safely
rest in this general sense of these important words, if we are not
able to fix the particular meaning of every single word. If we
desire to do this, perhaps the heart, which is a general expression,
may be explained by the three following, With all thy soul, with
the warmest affection, with all thy strength, the most vigourous
efforts of thy will, and with all thy mind or understanding, in the
most wise and reasonable manner thou canst; thy understanding
guiding thy will and affections. Deut. vi, 5; Lev. xix, 18.
28. Thou hast answered right; this do, and thou shalt live - Here is
no irony, but a deep and weighty truth. He, and he alone, shall live
for ever, who thus loves God and his neighbour in the present life.
29. To justify himself - That is, to show he had done this. Lev.
xviii, 5.
30. From Jerusalem to Jericho - The road from Jerusalem to
Jericho (about eighteen miles from it) lay through desert and
rocky places: so many robberies and murders were committed
therein, that it was called the bloody way. Jericho was situated in
the valley: hence the phrase of going down to it. About twelve
thousand priests and Levites dwelt there, who all attended the
service of the temple.
31. The common translation is, by chance - Which is full of gross
improprieties. For if we speak strictly, there is no such thing in the
universe as either chance or fortune. A certain priest came down
that way, and passed by on the other side - And both he and the
Levite no doubt could find an excuse for passing over on the other
side, and might perhaps gravely thank God for their own
deliverance, while they left their brother bleeding to death. Is it
not an emblem of many living characters, perhaps of some who
bear the sacred office? O house of Levi and of Aaron, is not the
day coming, when the virtues of heathens and Samaritans will rise
up in judgment against you?
33. But a certain Samaritan came where he was - It was admirably
well judged to represent the distress on the side of the Jew, and
the mercy on that of the Samaritan. For the case being thus
proposed, self interest would make the very scribe sensible, how
amiable such a conduct was, and would lay him open to our
Lord's inference. Had it been put the other way, prejudice might
more easily have interposed, before the heart could have been
affected.
34. Pouring in oil and wine - Which when well beaten together are
one of the best balsams that can be applied to a fresh wound.
36. Which of these was the neighbour to him that fell among the
robbers - Which acted the part of a neighbour?
37. And he said, He that showed mercy on him - He could not for
shame say otherwise, though he thereby condemned himself and
overthrew his own false notion of the neighbour to whom our love
is due. Go and do thou in like manner - Let us go and do likewise,
regarding every man as our neighbour who needs our assistance.
Let us renounce that bigotry and party zeal which would contract
our hearts into an insensibility for all the human race, but a small
number whose sentiments and practices are so much our own, that
our love to them is but self love reflected. With an honest
openness of mind let us always remember that kindred between
man and man, and cultivate that happy instinct whereby, in the
original constitution of our nature, God has strongly bound us to
each other.
40. Martha was encumbered - The Greek word properly signifies
to be drawn different ways at the same time, and admirably
expresses the situation of a mind, surrounded (as Martha's then
was) with so many objects of care, that it hardly knows which to
attend to first.
41. Martha, Martha - There is a peculiar spirit and tenderness in
the repetition of the word: thou art careful, inwardly, and hurried,
outwardly.
42. Mary hath chosen the good part - To save her soul. Reader,
hast thou?
XI
1. Lord, teach us to pray, as John also taught his disciples - The
Jewish masters used to give their followers some short form of
prayer, as a peculiar badge of their relation to them. This it is
probable John the Baptist had done. And in this sense it seems to
be that the disciples now asked Jesus, to teach them to pray.
Accordingly he here repeats that form, which he had before given
them in his sermon on the mount, and likewise enlarges on the
same head, though still speaking the same things in substance.
And this prayer uttered from the heart, and in its true and full
meaning, is indeed the badge of a real Christian: for is not he such
whose first and most ardent desire is the glory of God, and the
happiness of man by the coming of his kingdom? Who asks for no
more of this world than his daily bread, longing meantime for the
bread that came down from heaven? And whose only desires for
himself are forgiveness of sins, (as he heartily forgives others, )
and sanctification.
2. When ye pray, say - And what he said to them is undoubtedly
said to us also. We are therefore here directed, not only to imitate
this in all our prayers, but to use this very form of prayer. Matt. vi,
9.
4. Forgive us; for we forgive them - Not once, but continually.
This does not denote the meritorious cause of our pardon; but the
removal of that hindrance which otherwise would render it
impossible.
5. At midnight - The most unseasonable time: but no time is
unseasonable with God, either for hearing or answering prayer.
9. Matt. vii, 7.
13. How much more shall your heavenly Father - How beautiful is
the gradation! A friend: a father: God! Give the Holy Spirit - The
best of gifts, and that which includes every good gift.
14. It was dumb - That is, it made the man so. Matt. xii, 22.
15. But some said, He casteth out devils by Beelzebub - These he
answers, ver. 17. Others, to try whether it were so or no, sought a
sign from heaven. These he reproves in ver. 29 and following
verses. Beelzebub signifies the Lord of flies, a title which the
heathens gave to Jupiter, whom they accounted the chief of their
gods, and yet supposed him to be employed in driving away flies
from their temple and sacrifices. The Philistines worshipped a
deity under this name, as the God of Ekron: from hence the Jews
took the name, and applied it to the chief of the devils. Mark iii,
22.
16. Matt. xii, 38.
17. A house - That is, a family.
20. If I cast out devils by the finger of God - That is, by a power
manifestly Divine. Perhaps the expression intimates farther, that it
was done without any labour: then the kingdom of God is come
upon you - Unawares, unexpected: so the Greek word implies.
21. The strong one armed - The devil, strong in himself, and
armed with the pride, obstinacy, and security of him in whom he
dwells.
26. The last state of that man becometh worse than the first -
Whoever reads the sad account Josephus gives of the temple and
conduct of the Jews, after the ascension of Christ and before their
final destruction by the Romans, must acknowledge that no
emblem could have been more proper to describe them. Their
characters were the vilest that can be conceived, and they pressed
on to their own ruin, as if they had been possessed by legions of
devils, and wrought up to the last degree of madness. But this also
is fulfilled in all who totally and finally apostatize from true faith.
27. Blessed is the womb that bare thee, and the paps which thou
hast sucked! - How natural was the thought for a woman! And
how gently does our Lord reprove her!
28. Yea, rather blessed are they that hear the word of God and
keep it - For if even she that bare him had not done this, she
would have forfeited all her blessedness.
29. It seeketh - The original word implies seeking more, or over
and above what one has already.
32. They repented at the preaching of Jonah - But it was only for a
season. Afterward they relapsed into wickedness, till (after about
forty years) they were destroyed. It is remarkable, that in this also
the comparison held. God reprieved the Jews for about forty
years; but they still advanced in wickedness, till having filled up
their measure, they were destroyed with an utter destruction.
33. The meaning is, God gives you this Gospel light, that you may
repent. Let your eye be singly fixed on him, aim only at pleasing
God; and while you do this, your whole soul will be full of
wisdom, holiness, and happiness. Matt. v, 15; Mark iv, 21; Luke
viii, 16.
34. But when thine eye is evil - When thou aimest at any thing
else, thou wilt be full of folly, sin, and misery. On the contrary,
Matt. vi, 22.
36. If thy whole body be full of light - If thou art filled with holy
wisdom, having no part dark, giving way to no sin or folly, then
that heavenly principle will, like the clear flame of a lamp in a
room that was dark before, shed its light into all thy powers and
faculties.
39. Now ye Pharisees - Probably many of them were present at
the Pharisee's house. Matt. xxiii, 25.
41. Give what is in them - The vessels which ye clean, in alms,
and all things are clean to you. As if he had said, By acts directly
contrary to rapine and wickedness, show that your hearts are
cleansed, and these outward washings are needless.
42. Wo to you - That is, miserable are you. In the same manner is
the phrase to be understood throughout the chapter.
44. For ye are as graves which appear not - Probably in speaking
this our Lord fixed his eyes on the scribes. As graves which
appear not, being overgrown with grass, so that men are not
aware, till they stumble upon them, and either hurt themselves, or
at least are defiled by touching them. On another occasion Christ
compared them to whited sepulchres, fair without, but foul within;
Matt. xxiii, 27.
45. One of the lawyers - That is scribes; expounders of the law.
48. Whom they killed, ye build their sepulchres - Just like them
pretending great reverence for the ancient prophets, while ye
destroy those whom God sends to yourselves. Ye therefore bear
witness by this deep hypocrisy that ye are of the very same spirit
with them.
49. The wisdom of God, agreeably to this, hath said - In many
places of Scripture, though not in these very words, I will send
them prophets - Chiefly under the Old Testament: and apostles -
Under the New. Matt. xxiii, 34.
50. The blood of all shall be required of this generation - That is,
shall be visibly and terribly punished upon it.
51. And so it was within forty years, in a most astonishing
manner, by the dreadful destruction of the temple, the city, and
the whole nation. Between the temple and the altar - In the court
of the temple.
52. Ye have taken away the key of knowledge - Ye have obscured
and destroyed the knowledge of the Messiah, which is the key of
both the present and the future kingdom of heaven; the kingdom
of grace and glory. Ye have not entered in - Into the present
kingdom of heaven.
XII
1. He said to his disciples first - But afterward ver. 54 to all the
people. Matt. xvi, 6.
3. Matt. x, 27.
4. But I say to you, Fear not - Let not the fear of man make you
act the hypocrite, or conceal any thing which I have
commissioned you to publish.
5. Fear him who hath power to cast into hell - Even to his peculiar
friends, Christ gives this direction. Therefore the fearing of God
as having power to cast into hell, is to be pressed even on true
believers.
6. Are not five sparrows - But trust as well as fear him.
7. Matt. x, 30.
8. And I say to you - If you avoid all hypocrisy, and openly avow
my Gospel: The Son of man shall confess you - before the angels
- At the last day. Mark viii, 38; Chap. ix, 26.
10. And whosoever - As if he had said, Yet the denying me in
some degree, may, upon true repentance, be forgiven; but if it rise
so high as that of the blasphemy against the Holy Ghost, it shall
never be forgiven, neither is there place for repentance. Matt. xii,
31; Mark iii, 28.
11. Take no thought - Be not solicitous about the matter or
manner of your defense; nor how to express yourselves. Matt. x,
19; Luke xxi, 12.
14. Who made me a judge? - In worldly things. His kingdom is
not of this world.
15. He said to them - Perhaps to the two brothers, and through
them to the people. A man's life - That is, the comfort or
happiness of it.
17. What shall I do? - The very language of want! Do? Why, lay
up treasure in heaven.
20. Thou fool - To think of satisfying thy soul with earthly goods!
To depend on living many years! Yea, one day! They - The
messengers of death, commissioned by God, require thy soul of
thee!
21. Rich toward God - Namely, in faith, and love, and good
works.
22. Matt. vi, 25.
25. Which of you can add the least measure - It seems, to add one
cubit to a thing (which is the phrase in the original) was a kind of
proverbial expression for making the least addition to it.
28. The grass - The Greek word means all sorts of herbs and
flowers.
29. Neither be ye of a doubtful mind - The word in the original
signifies, any speculations or musings in which the mind
fluctuates, or is suspended (like meteors in the air) in an uneasy
hesitation.
32. It is your Father's good pleasure to give you the kingdom -
How much more food and raiment? And since ye have such an
inheritance, regard not your earthly possessions.
33. Sell what ye have - This is a direction, not given to all the
multitude: (much less is it a standing rule for all Christians:)
neither to the apostles; for they had nothing to sell, having left all
before: but to his other disciples, (mentioned chap. xii, 22, and
Acts i, 15, ) especially to the seventy, that they might be free from
all worldly entanglements. Matt. vi, 19.
35. Let your loins be girt - An allusion to the long garments, worn
by the eastern nations, which they girded or tucked up about their
loins, when they journeyed or were employed in any labour: as
also to the lights that servants used to carry at weddings, which
were generally in the night.
37. He will come and serve them - The meaning is, he will show
them his love, in the most condescending and tender manner.
38. The Jews frequently divided the night into three watches, to
which our Lord seems here to allude.
41. Speakest thou this parable to us - Apostles and disciples: Or to
all - The people? Does it concern us alone? Or all men?
42. Who is that faithful and wise steward - Our Lord's answer
manifestly implies, that he had spoken this parable primarily
(though not wholly) to the ministers of his word: Whom his Lord
shall make ruler over his household - For his wisdom and
faithfulness.
43. Happy is that servant - God himself pronounces him wise,
faithful, happy! Yet we see, he might fall from all, and perish for
ever.
46. The Lord will appoint him his portion - His everlasting
portion, with the unfaithful - As faithful as he was once, God
himself being the Judge!
47. And that servant who knew his Lord's will shall be beaten
with many stripes - And his having much knowledge will
increase, not lessen, his punishment.
49. I am come to send fire - To spread the fire of heavenly love
over all the earth.
50. But I have a baptism to be baptized with - I must suffer first,
before I can set up my kingdom. And how I long to fight my way
through all!
51. Suppose ye that I am come to send peace upon earth - That
universal peace will be the immediate effect of my coming? Not
so, but quite the contrary. Matt. x, 34.
52. There shall be five in one house, three against two, and two
against three - There being an irreconcilable enmity between the
Spirit of Christ and the spirit of the world.
53. The father against the son - For those who reject me will be
implacable toward their very nearest relations who receive me. At
this day also is this scripture fulfilled. Now likewise there is no
concord between Christ and Belial.
54. And he said to the people also - In the preceding verses he
speaks only to his disciples. From the west - In Judea, the west
wind, blowing from the sea, usually brought rain: the south wind,
blowing from the deserts of Arabia, occasioned sultry heat. Matt.
xvi, 2.
56. How do ye not discern this season - Of the Messiah's coming,
distinguishable by so many surer signs.
57. Why even of yourselves, without any external sign, judge ye
not what is right? - Why do ye not discern and acknowledge the
intrinsic excellence of my doctrine?
58. When thou art going - As if he had said, And ye have not a
moment to lose. For the executioners of God's vengeance are at
hand. And when he hath once delivered you over to them, ye are
undone for ever. Matt. v, 25.
59. A mite - was about the third part of a farthing sterling.
XIII
1. The Galileans, whose blood Pilate had mingled with their
sacrifices - Some of the followers of Judas Gaulonites. They
absolutely refused to own the Roman authority. Pilate surrounded
and slew them, while they were worshipping in the temple, at a
public feast.
3. Ye shall all likewise perish - All ye of Galilee and of Jerusalem
shall perish in the very same manner. So the Greek word implies.
And so they did. There was a remarkable resemblance between
the fate of these Galileans and of the main body of the Jewish
nation; the flower of which was slain at Jerusalem by the Roman
sword, while they were assembled at one of their great festivals.
And many thousands of them perished in the temple itself, and
were literally buried under its ruins.
6. A man had a fig tree - Either we may understand God the
Father by him that had the vineyard, and Christ by him that kept
it: or Christ himself is he that hath it, and his ministers they that
keep it. Psalm lxxx, 8. &c.
7. Three years - Christ was then in the third year of his ministry.
But it may mean only several years; a certain number being put
for an uncertain. Why doth it also cumber the ground? - That is,
not only bear no fruit itself, but take up the ground of another tree
that would.
11. She was bowed together, and utterly unable to lift up herself -
The evil spirit which possessed her afflicted her in this manner.
To many doubtless it appeared a natural distemper. Would not a
modern physician have termed it a nervous case?
15. Thou hypocrite - For the real motive of his speaking was
envy, not (as he pretended) pure zeal for the glory of God.
16. And ought not this woman? - Ought not any human creature,
which is so far better than an ox or an ass? Much more, this
daughter of Abraham - probably in a spiritual as well as natural
sense, to be loosed?
18. Matt. xiii, 31; Mark iv, 30.
20. Matt. xiii, 33.
21. Covered up - So that, for a time, nothing of it appeared.
24. Strive to enter in - Agonize. Strive as in an agony. So the word
signifies Otherwise none shall enter in. Barely seeking will not
avail. Matt. vii, 13.
25. And even agonizing will not avail, after the door is shut.
Agonize, therefore, now by faith, prayer, holiness, patience. And
ye begin to stand without - Till then they had not thought of it! O
how new will that sense of their misery be? How late? How
lasting? I know not whence ye are - I know not, that is, I approve
not of your ways.
27. Matt. vii, 23.
28. Matt. viii, 11.
29. They shall sit down in the kingdom of God - Both the
kingdom of grace and of glory.
30. But there are last - Many of the Gentiles who were latest
called, shall be most highly rewarded; and many of the Jews who
were first called, shall have no reward at all. Matt. xix, 30.
31. Herod is minded to kill thee - Possibly they gave him the
caution out of good will.
32. And he said, Go and tell that fox - With great propriety so
called, for his subtilty and cowardice. The meaning of our Lord's
answer is, Notwithstanding all that he can do, I shall for the short
time I have left, do the works of him that sent me. When that time
is fulfilled, I shall be offered up. Yet not here, but in the bloody
city. Behold, I cast out devils - With what majesty does he speak
to his enemies! With what tenderness to his friends! The third day
I am perfected - On the third day he left Galilee, and set out for
Jerusalem, to die there. But let us carefully distinguish between
those things wherein Christ is our pattern, and those which were
peculiar to his office. His extraordinary office justified him in
using that severity of language, when speaking of wicked princes,
and corrupt teachers, to which we have no call; and by which we
should only bring scandal on religion, and ruin on ourselves,
while we irritated rather than convinced or reformed those whom
we so indecently rebuked.
33. It cannot be, that a prophet perish out of Jerusalem - Which
claims prescription for murdering the messengers of God. Such
cruelty and malice cannot be found elsewhere.
34. How often would I have gathered thy children together -
Three solemn visits he had made to Jerusalem since his baptism
for this very purpose. Matt. xxiii, 37.
35. Your house is left to you desolate - Is now irrecoverably
consigned to desolation and destruction: And verily I say to you,
after a very short space, ye shall not see me till the time come,
when taught by your calamities, ye shall be ready and disposed to
say, Blessed is he that cometh in the name of the Lord. It does not
imply, that they should then see Jesus at all; but only that they
would earnestly wish for the Messiah, and in their extremity be
ready to entertain any who should assume that character.
XIV
2. There was a certain man before him - It does not appear that he
was come thither with any insidious design. Probably he came,
hoping for a cure, or perhaps was one of the family.
3. And Jesus answering, spake - Answering the thoughts which he
saw rising in their hearts.
7. He spake a parable - The ensuing discourse is so termed,
because several parts are not to be understood literally. The
general scope of it is, Not only at a marriage feast, but on every
occasion, he that exalteth himself shall be abased, and he that
abaseth himself shall be exalted.
11. Matt. xxiii, 12.
12. Call not thy friends - That is, I do not bid thee call thy friends
or thy neighbours. Our Lord leaves these offices of humanity and
courtesy as they were, and teaches a higher duty. But is it not
implied herein, that we should be sparing in entertaining those
that need it not, in order to assist those that do need, with all that
is saved from those needless entertainments? Lest a recompense
be made - This fear is as much unknown to the world, as even the
fear of riches.
14. One of them that sat at table hearing these things - And being
touched therewith, said, Happy is he that shall eat bread in the
kingdom of God - Alluding to what had just been spoken. It
means, he that shall have a part in the resurrection of the just.
16. Then said he - Continuing the allusion. A certain man made a
great supper - As if he had said, All men are not sensible of this
happiness. Many might have a part in it, and will not.
18. They all began to make excuse - One of them pleads only his
own will, I go: another, a pretended necessity, I must needs go:
the third, impossibility, I cannot come: all of them want the holy
hatred mentioned ver. 26. All of them perish by things in
themselves lawful. I must needs go - The most urgent worldly
affairs frequently fall out just at the time when God makes the
freest offers of salvation.
21. The servant came and showed his Lord these things - So
ministers ought to lay before the Lord in prayer the obedience or
disobedience of their hearers.
23. Compel them to come in - With all the violence of love, and
the force of God's word. Such compulsion, and such only, in
matters of religion, was used by Christ and his apostles.
24. For refers to Go out, ver. 23.
26. If any man come to me, and hate not his father -
Comparatively to Christ: yea, so as actually to renounce his field,
oxen, wife, all things, and act as if he hated them, when they stand
in competition with him. Matt. x, 37.
28. And which of you intending to build a tower - That is, and
whoever of you intends to follow me, let him first seriously weigh
these things.
31. Another king - Does this mean, the prince of this world?
Certainly he has greater numbers on his side. How numerous are
his children and servants!
33. So - Like this man, who, being afraid to face his enemy, sends
to make peace with him, every one who forsaketh not all that he
hath -
1. By withdrawing his affections from all the creatures;
2. By enjoying them only in and for God, only in such a measure
and manner as leads to him;
3. By hating them all, in the sense above mentioned, cannot be my
disciple - But will surely desist from building that tower, neither
can he persevere in fighting the good fight of faith.
34. Salt - Every Christian, but more eminently every minister.
Matt. v, 13; Mark ix, 50.
XV
1. All the publicans - That is, all who were in that place. It seems
our Lord was in some town of Galilee of the Gentiles, from
whence he afterward went to Jerusalem, chap. xvii, 11.
3. He spake - Three parables of the same import: for the sheep, the
piece of silver, and the lost son, all declare (in direct contrariety to
the Pharisees and scribes) in what manner God receiveth sinners.
4. Leave the ninety and nine in the wilderness - Where they used
to feed: all uncultivated ground, like our commons, was by the
Jews termed wilderness or desert. And go after - In recovering a
lost soul, God as it were labours. May we not learn hence, that to
let them alone who are in sin, is both unchristian and inhuman!
Matt. xviii, 12.
7. Joy shall be - Solemn and festal joy, in heaven - First, in our
blessed Lord himself, and then among the angels and spirits of
just men, perhaps informed thereof by God himself, or by the
angels who ministered to them. Over one sinner - One gross,
open, notorious sinner, that repenteth - That is, thoroughly
changed in heart and life; more than over ninety and nine just
persons - Comparatively just, outwardly blameless: that need not
such a repentance - For they need not, cannot repent of the sins
which they never committed. The sum is, as a father peculiarly
rejoices when an extravagant child, supposed to be utterly lost,
comes to a thorough sense of his duty; or as any other person who
has recovered what he had given up for gone, has a more sensible
satisfaction in it, than in several other things equally valuable, but
not in such danger: so do the angels in heaven peculiarly rejoice
in the conversion of the most abandoned sinners. Yea, and God
himself so readily forgives and receives them, that he may be
represented as having part in the joy.
12. Give me the part of goods that falleth to me - See the root of
all sin! A desire of disposing of ourselves; of independency on
God!
13. He took a journey into a far country - Far from God: God was
not in all his thoughts: And squandered away his substance - All
the grace he had received.
14. He began to be in want - All his worldly pleasures failing, he
grew conscious of his want of real good.
15. And he joined himself to a citizen of that country - Either the
devil or one of his children, the genuine citizens of that country
which is far from God. He sent him to feed swine - He employed
him in the base drudgery of sin.
16. He would fain have filled his belly with the husks - He would
fain have satisfied himself with worldly comforts. Vain, fruitless
endeavour!
17. And coming to himself - For till then he was beside himself,
as all men are, so long as they are without God in the world.
18. I will arise and go to my father - How accurately are the first
steps of true repentance here pointed out! Against Heaven -
Against God.
20. And he arose and came to his father - The moment he had
resolved, he began to execute his resolution. While he was yet a
great way off, his father saw him - Returning, starved, naked.
22. But the father said - Interrupting him before he had finished
what he intended to say. So does God frequently cut an earnest
confession short by a display of his pardoning love.
23. Let us be merry - Both here, and wherever else this word
occurs, whether in the Old or New Testament, it implies nothing
of levity, but a solid, serious, religious, heartfelt joy: indeed this
was the ordinary meaning of the word two hundred years ago,
when our translation was made.
25. The elder son seems to represent the Pharisees and scribes,
mentioned chap. xv, 2.
27. Thy father hath killed the fatted calf - Perhaps he mentions
this rather than the robe or ring, as having a nearer connection
with the music and dancing.
28. He was angry, and would not go in - How natural to us is this
kind of resentment!
29. Lo, so many years do I serve thee - So he was one of the
instances mentioned ver. 7. How admirably therefore does this
parable confirm that assertion! Yet thou never gavest me a kid,
that I might make merry with my friends - Perhaps God does not
usually give much joy to those who never felt the sorrows of
repentance.
31. Thou art ever with me, and all that I have is thine - This
suggests a strong reason against murmuring at the indulgence
shown to the greatest of sinners. As the father's receiving the
younger son did not cause him to disinherit the elder; so God's
receiving notorious sinners will be no loss to those who have
always served him; neither will he raise these to a state of glory
equal to that of those who have always served him, if they have,
upon the whole, made a greater progress in inward as well as
outward holiness.
32. This thy brother was dead, and is alive - A thousand of these
delicate touches in the inspired writings escape an inattentive
reader. In ver. 30, the elder son had unkindly and indecently said,
This thy son. The father in his reply mildly reproves him, and
tenderly says, This thy brother - Amazing intimation, that the best
of men ought to account the worst sinners their brethren still; and
should especially remember this relation, when they show any
inclination to return. Our Lord in this whole parable shows, not
only that the Jews had no cause to murmur at the reception of the
Gentiles, (a point which did not at that time so directly fall under
consideration, ) but that if the Pharisees were indeed as good as
they fancied themselves to be, still they had no reason to murmur
at the kind treatment of any sincere penitent. Thus does he
condemn them, even on their own principles, and so leaves them
without excuse. We have in this parable a lively emblem of the
condition and behaviour of sinners in their natural state. Thus,
when enriched by the bounty of the great common Father, do they
ungratefully run from him, ver. 12. Sensual pleasures are eagerly
pursued, till they have squandered away all the grace of God, ver.
13. And while these continue, not a serious thought of God can
find a place in their minds. And even when afflictions come upon
them, ver. 14, still they will make hard shifts before they will let
the grace of God, concurring with his providence, persuade them
to think of a return, ver. 15, 16. When they see themselves naked,
indigent, and undone, then they recover the exercise of their
reason, ver. 17. Then they remember the blessings they have
thrown away, and attend to the misery they have incurred. And
hereupon they resolve to return to their father, and put the
resolution immediately in practice, ver. 18, 19. Behold with
wonder and pleasure the gracious reception they find from Divine,
injured goodness! When such a prodigal comes to his father, he
sees him afar off, ver. 20. He pities, meets, embraces him, and
interrupts his acknowledgments with the tokens of his returning
favour, ver. 21. He arrays him with the robe of a Redeemer's
righteousness, with inward and outward holiness; adorns him with
all his sanctifying graces, and honours him with the tokens of
adopting love, ver. 22. And all this he does with unutterable
delight, in that he who was lost is now found, ver. 23, 24. Let no
elder brother murmur at this indulgence, but rather welcome the
prodigal back into the family. And let those who have been thus
received, wander no more, but emulate the strictest piety of those
who for many years have served their heavenly Father, and not
transgressed his commandments.
XVI And he said also to his disciples - Not only to the scribes and
Pharisees to whom he had hitherto been speaking, but to all the
younger as well as the elder brethren: to the returning prodigals
who were now his disciples. A certain rich man had a steward -
Christ here teaches all that are now in favour with God,
particularly pardoned penitents, to behave wisely in what is
committed to them.
3. To beg I am ashamed - But not ashamed to cheat! This was
likewise a sense of honour! "By men called honour, but by angels
pride."
4. I know - That is, I am resolved, what to do.
8. And the Lord commended the unjust steward - Namely, in this
respect, because he had used timely precaution: so that though the
dishonesty of such a servant be detestable, yet his foresight, care,
and contrivance, about the interests of this life, deserve our
imitation, with regard to the more important affairs of another.
The children of this world - Those who seek no other portion than
this world: Are wiser - Not absolutely, for they are, one and all,
egregious fools; but they are more consistent with themselves;
they are truer to their principles; they more steadily pursue their
end; they are wiser in their generation - That is, in their own way,
than the children of light - The children of God, whose light
shines on their hearts.
9. And I say to you - Be good stewards even of the lowest talents
wherewith God hath intrusted you. Mammon means riches or
money. It is termed the mammon of unrighteousness, because of
the manner wherein it is commonly either procured or employed.
Make yourselves friends of this, by doing all possible good,
particularly to the children of God: that when ye fail, when your
flesh and your heart faileth, when this earthly tabernacle is
dissolved, those of them who have gone before may receive, may
welcome you into the everlasting habitations.
10. And whether ye have more or less, see that ye be faithful as
well as wise stewards. He that is faithful in what is meanest of all,
worldly substance, is also faithful in things of a higher nature; and
he that uses these lowest gifts unfaithfully, is likewise unfaithful
in spiritual things.
11. Who will intrust you with the true riches? - How should God
intrust you with spiritual and eternal, which alone are true riches?
12. If ye have not been faithful in that which was another's - None
of these temporal things are yours: you are only stewards of them,
not proprietors: God is the proprietor of all; he lodges them in
your hands for a season: but still they are his property. Rich men,
understand and consider this. If your steward uses any part of
your estate (so called in the language of men) any farther or any
otherwise than you direct, he is a knave: he has neither conscience
nor honour. Neither have you either one or the other, if you use
any part of that estate, which is in truth God's, not yours, any
otherwise than he directs. That which is your own - Heaven,
which when you have it, will be your own for ever.
13. And you cannot be faithful to God, if you trim between God
and the world, if you do not serve him alone. Matt. vi, 24.
15. And he said to them, Ye are they who justify yourselves
before men - The sense of the whole passage is, that pride,
wherewith you justify yourselves, feeds covetousness, derides the
Gospel, ver. 14, and destroys the law, ver. 18. All which is
illustrated by a terrible example. Ye justify yourselves before men
- Ye think yourselves righteous, and persuade others to think you
so.
16. The law and the prophets were in force until John: from that
time the Gospel takes place; and humble upright men receive it
with inexpressible earnestness. Matt. xi, 13.
17. Not that the Gospel at all destroys the law. Matt. v, 18.
18. But ye do; particularly in this notorious instance. Matt. v, 31;
xix, 7.
19. There was a certain rich man - Very probably a Pharisee, and
one that justified himself before men; a very honest, as well as
honourable gentleman: though it was not proper to mention his
name on this occasion: who was clothed in purple and fine linen -
and doubtless esteemed on this account, (perhaps not only by
those who sold it, but by most that knew him, ) as encouraging
trade, and acting according to his quality: And feasted splendidly
every day - And consequently was esteemed yet more, for his
generosity and hospitality in keeping so good a table.
20. And there was a certain beggar named Lazarus, (according to
the Greek pronunciation) or Eleazer. By his name it may be
conjectured, he was of no mean family, though it was thus
reduced. There was no reason for our Lord to conceal his name,
which probably was then well known. Theophylact observes,
from the tradition of the Hebrews, that he lived at Jerusalem. Yea,
the dogs also came and licked his sores - It seems this
circumstance is recorded to show that all his ulcers lay bare, and
were not closed or bound up.
22. And the beggar - Worn out with hunger, and pain, and want of
all things, died: and was carried by angels (amazing change of the
scene!) into Abraham's bosom - So the Jews styled paradise; the
place where the souls of good men remain from death to the
resurrection. The rich man also died, and was buried - Doubtless
with pomp enough, though we do not read of his lying in state;
that stupid, senseless pageantry, that shocking insult on a poor,
putrefying carcass, was reserved for our enlightened age!
23. He seeth Abraham afar off - And yet knew him at that
distance: and shall not Abraham's children, when they are together
in paradise, know each other!
24. Father Abraham, have mercy on me - It cannot be denied, but
here is one precedent in Scripture of praying to departed saints:
but who is it that prays, and with what success? Will any, who
considers this, be fond of copying after him?
25. But Abraham said, Son - According to the flesh. Is it not
worthy of observation, that Abraham will not revile even a
damned soul? and shall living men revile one another? Thou in
thy lifetime receivedst thy good things - Thou didst choose and
accept of worldly things as thy good, thy happiness. And can any
be at a loss to know why he was in torments? This damnable
idolatry, had there been nothing more, was enough to sink him to
the nethermost hell.
26. Beside this there is a great gulf fixed - Reader, to which side
of it wilt thou go?
28. Lest they also come into this place - He might justly fear lest
their reproaches should add to his own torment.
31. Neither will they be persuaded - Truly to repent: for this
implies an entire change of heart: but a thousand apparitions
cannot, effect this. God only can, applying his word.
XVII
1. It is impossible but offenses will come - And they ever did and
do come chiefly by Pharisees, that is, men who trust in themselves
that they are righteous, and despise others. Matt. xviii, 6; Mark ix,
42.
2. Little ones - Weak believers.
3. Take heed to yourselves - That ye neither offend others, nor be
offended by others. Matt. xviii, 15.
4. If he sin against thee seven times in a day, and seven times in a
day return, saying, I repent - That is, if he give sufficient proof
that he does really repent, after having sinned ever so often,
receive him just as if he had never sinned against thee. But this
forgiveness is due only to real penitents. In a lower sense we are
to forgive all, penitent or impenitent; (so as to bear them the
sincerest good will, and to do them all the good we can;) and that
not seven times only, but seventy times seven.
5. Lord, increase our faith - That we may thus forgive, and may
neither offend nor be offended. Matt. xvii, 20.
6. And he said, If ye had faith as a grain of mustard seed - If ye
had the least measure of true faith, no instance of duty would be
too hard for you. Ye would say to this sycamine tree - This seems
to have been a kind of proverbial expression.
7. But which of you - But is it not meet that you should first obey,
and then triumph? Though still with a deep sense of your utter
unprofitableness.
9. Doth he thank that servant - Does he account himself obliged to
him?
10. When ye have done all, say, We are unprofitable servants -
For a man cannot profit God. Happy is he who Judges himself an
unprofitable servant: miserable is he whom God pronounces such.
But though we are unprofitable to him, our serving him is not
unprofitable to us. For he is pleased to give by his grace a value to
our good works, which in consequence of his promise entitles us
to an eternal reward.
20. The kingdom of God cometh not with observation - With such
outward pomp as draws the observation of every one.
21. Neither shall they say, Lo here, or lo there - This shall not be
the language of those who are, or shall be sent by me, to declare
the coming of my kingdom. For behold the kingdom of God is
within or among you - Look not for it in distant times or remote
places: it is now in the midst of you: it is come: it is present in the
soul of every true believer: it is a spiritual kingdom, an internal
principle. Wherever it exists, it exists in the heart.
22. Ye shall desire to see one of the days of the Son of man - One
day of mercy. or one day wherein you might converse with me, as
you do now.
23. They shall say, See, Christ is here, or there - Limiting his
presence to this or that place. Matt. xxiv, 23.
24. So shall also the Son of man be - So swift, so wide, shall his
appearing be: In his day - The last day.
26. The days of the Son of man - Those which immediately follow
that which is eminently styled his day. Matt. xxiv, 37.
31. In that day - (Which will be the grand type of the last day)
when ye shall see Jerusalem encompassed with armies.
32. Remember Lot's wife - And escape with all speed, without
ever looking behind you. Luke ix, 24; John xii, 25.
33. The sense of this and the following verses is, Yet as great as
the danger will be, do not seek to save your life by violating your
conscience: if you do, you will surely lose it: whereas if you
should lose it for my sake, you shall be paid with life everlasting.
But the most probable way of preserving it now, is to be always
ready to give it up: a peculiar Providence shall then watch over
you, and put a difference between you and other men.
37. Matt. xxiv, 28.
XVIII
1. He spake a parable to them - This and the following parable
warn us against two fatal extremes, with regard to prayer: the
former against faintness and weariness, the latter against self
confidence.
7. And shall not God - The most just Judge, vindicate his own
elect - Preserve the Christians from all their adversaries, and in
particular save them out of the general destruction, and avenge
them of the Jews? Though he bear long with them - Though he
does not immediately put an end, either to the wrongs of the
wicked, or the sufferings of good men.
8. Yet when the Son of man cometh, will he find faith upon earth
- Yet notwithstanding all the instances both of his long suffering
and of his justice, whenever he shall remarkably appear, against
their enemies in this age or in after ages, how few true believers
will be found upon earth!
9. He spake this parable - Not to hypocrites; the Pharisee here
mentioned was no hypocrite, no more than an outward adulterer:
but he sincerely trusted in himself that he was righteous, and
accordingly told God so, in the prayer which none but God heard.
12. I fast twice in the week - So did all the strict Pharisees: every
Monday and Thursday. I give tithes of all that I possess - Many of
them gave one full tenth of their income in tithes, and another
tenth in alms. the sum of this plea is, I do no harm: I use all the
means of grace: I do all the good I can.
13. The publican standing afar off - From the holy of holies,
would not so much as lift up his eyes to heaven - Touched with
shame, which is more ingenuous than fear.
14. This man went down - From the hill on which the temple
stood, justified rather than the other - That is, and not the other.
15. Matt. xix, 13; Mark x, 13.
16. Calling them - Those that brought the children: of such is the
kingdom of God - Such are subjects of the Messiah's kingdom.
And such as these it properly belongs to.
18. Matt. xix, 16; Mark x, 17.
20. Exod. xx, 12, &c.
22. Yet lackest thou one thing - Namely, to love God more than
mammon. Our saviour knew his heart, and presently put him upon
a trial which laid it open to the ruler himself. And to cure his love
of the world, which could not in him be cured otherwise, Christ
commanded him to sell all that he had. But he does not command
us to do this; but to use all to the glory of God.
31. Matt. xx, 17; Mark x, 32.
34. They understood none of these things - The literal meaning
they could not but understand. But as they could not reconcile this
to their preconceived opinion of the Messiah, they were utterly at
a loss in what parabolical or figurative sense to take what he said
concerning his sufferings; having their thoughts still taken up with
the temporal kingdom.
35. Matt. xx, 29; Mark x, 46.
XIX
1. He passed through Jericho - So that Zaccheus must have lived
near the end of the town: the tree was in the town itself. And he
was rich - These words seem to refer to the discourse in the last
chapter, ver. 24, particularly to ver. 27. Zaccheus is a proof, that it
is possible by the power of God for even a rich man to enter into
the kingdom of heaven.
2. The chief of the publicans - What we would term,
commissioner of the customs. A very honourable as well as
profitable place.
4. And running before - With great earnestness. He climbed up -
Notwithstanding his quality: desire conquering honour and shame.
5. Jesus said, Zaccheus, make haste and come down - What a
strange mixture of passions must Zaccheus have now felt, hearing
one speak, as knowing both his name and his heart!
7. They all murmured - All who were near: though most of them
rather out of surprise than indignation.
8. And Zaccheus stood - Showing by his posture, his deliberate,
purpose and ready mind, and said, Behold, Lord, I give - I
determine to do it immediately.
9. He also is a son of Abraham - A Jew born, and as such has a
right to the first offer of salvation.
10. Matt. xviii, 11.
11. They thought the kingdom of God - A glorious temporal
kingdom, would immediately appear.
12. He went into a far country to receive a kingdom - Christ went
to heaven, to receive his sovereign power as wan, even all
authority in heaven and earth. Matt. xxv, 14; Mark xiii, 34.
13. Trade till I come - To visit the nation, to destroy Jerusalem, to
judge the world: or, in a more particular sense, to require thy soul
of thee.
14. But his citizens - Such were those of Jerusalem, hated him,
and sent an embassy after him - The word seems to imply, their
sending ambassadors to a superior court, to enter their protest
against his being admitted to the regal power. In such a solemn
manner did the Jews protest, as it were, before God, that Christ
should not reign over them: this man - So they call him in
contempt.
15. When he was returned - In his glory.
23. With interest - Which does not appear to be contrary to any
law of God or man. But this is no plea for usury, that is, the taking
such interest as implies any degree of oppression or extortion.
25. They said - With admiration, not envy.
26. Matt. xxv, 29; Luke viii, 18.
27. He went before - The foremost of the company, showing his
readiness to suffer.
29. He drew nigh to the place where the borders of Bethphage and
Bethany met, which was at the foot of the mount of Olives. Matt.
xxi, 1; Mark xi, 1.
37. The whole multitude began to praise God - Speaking at once,
as it seems, from a Divine impulse, words which most of them did
not understand.
38. Peace in heaven - God being reconciled to man.
39. Rebuke thy disciples - Paying thee this immoderate honour.
40. If these should hold their peace, the stones, which lie before
you, would cry out - That is, God would raise up some still more
unlikely instruments to declare his praise. For the power of God
will not return empty.
42. O that thou hadst known, at least in this thy day - After thou
hast neglected so many. Thy day - The day wherein God still
offers thee his blessings.
43. Thine enemies shall cast a trench about thee, and compass
thee around - All this was exactly performed by Titus, the Roman
general.
44. And thy children within thee - All the Jews were at that time
gathered together, it being the time of the passover. They shall not
leave in thee one stone upon another - Only three towers were left
standing for a time, to show the former strength and magnificence
of the place. But these likewise were afterward levelled with the
ground.
45. Matt. xxi, 12; Mark xi, 11.
46. Isaiah lvi, 7.
XX
1. Matt. xxi, 23; Mark xi, 27.
9. A long time - It was a long time from the entrance of the
Israelites into Canaan to the birth of Christ. Matt. xxi, 33; Mark
xii, 1.
16. He will destroy these husbandmen - Probably he pointed to
the scribes, chief priests, and elders: who allowed, he will
miserably destroy those wicked men, Matt. xxi, 41; but could not
bear that this should be applied to themselves. They might also
mean, God forbid that we should be guilty of such a crime as your
parable seems to charge us with, namely, rejecting and killing the
heir. Our saviour answers, But yet will ye do it, as is prophesied
of you.
17. He looked on them - To sharpen their attention. Psalm cxviii,
22.
18. Matt. xxi, 45.
20. Just men - Men of a tender conscience. To take hold of his
discourse - If he answered as they hoped he would. Matt. xxii, 16;
Mark xii, 12.
21. Thou speakest - In private, and teachest - In public.
24. Show me a penny - A Roman penny, which was the money
that was usually paid on that occasion.
26. They could not take hold of his words before the people - As
they did afterward before the sanhedrim, in the absence of the
people, chap. xxii, 67.
27. Matt. xxii, 23; Mark xii, 18.
28. Deut. xxv, 5.
34. The children of this world - The inhabitants of earth, marry
and are given in marriage - As being all subject to the law of
mortality; so that the species is in need of being continually
repaired.
35. But they who obtain that world - Which they enter into, before
the resurrection of the dead.
36. They are the children of God - In a more eminent sense when
they rise again.
37. That the dead are raised, even Moses, as well as the other
prophets showed, when he calleth - That is, when he recites the
words which God spoke of himself, I am the God of Abraham,
&c. It cannot properly be said, that God is the God of any who are
totally perished. Exod. iii, 6.
38. He is not a God of the dead, or, there is no God of the dead -
That is, tho term God implies such a relation, as cannot possibly
subsist between him and the dead; who in the Sadducees' sense
are extinguished spirits; who could neither worship him, nor
receive good from him. So that all live to him - All who have him
for their God, live to and enjoy him. This sentence is not an
argument for what went before; but the proposition which was to
be proved. And the consequence is apparently just. For as all the
faithful are the children of Abraham, and the Divine promise of
being a God to him and his seed is entailed upon them, it implies
their continued existence and happiness in a future state as much
as Abraham's. And as the body is an essential part of man, it
implies both his resurrection and theirs; and so overthrows the
entire scheme of the Sadducean doctrine.
40. They durst not ask him any question - The Sadducees durst
not. One of the scribes did, presently after.
41. Matt. xxii, 41; Mark xii, 35.
42. Psalm cx, 1.
46. Matt. xxiii, 5.
47. Matt. xxiii, 14.
XXI
1. He looked up - From those on whom his eyes were fixed
before. Mark xii, 41.
5. Goodly stones - Such as no engines now in use could have
brought, or even set upon each other. Some of them (as an eye
witness who lately measured them writes) were forty - five cubits
long, five high, and six broad; yet brought thither from another
country. And gifts - Which persons delivered from imminent
dangers had, in accomplishment of their vows, hung on the walls
and pillars. The marble of the temple was so white, that it
appeared like a mountain of snow at a distance. And the gilding of
many parts made it, especially when the sun shone, a most
splendid and beautiful spectacle. Matt. xxiv, 1; Mark xiii, 1.
8. I am the Christ; and the time is near - When I will deliver you
from all your enemies. They are the words of the seducers.
9. Commotions - Intestine broils; civil wars.
11. Fearful sights and signs from heaven - Of which Josephus
gives a circumstantial account.
12. Mark xiii, 9.
13. It shall turn to you for a testimony - Of your having delivered
your own souls, and of their being without excuse.
16. Matt. x, 21.
17. Matt. xxiv, 13; Mark xiii, 13.
18. Not a hair of your head - A proverbial expression, shall perish
- Without the special providence of God. And then, not before the
time, nor without A full reward.
19. In your patience possess ye your souls - Be calm and serene,
masters of yourselves, and superior to all irrational and
disquieting passions. By keeping the government of your spirits,
you will both avoid much misery, and guard the better against all
dangers.
21. Let them that are in the midst of it - Where Jerusalem stands
(that is, they that are in Jerusalem) depart out of it, before their
retreat is cut off by the uniting of the forces near the city, and let
not them that are in the adjacent countries by any means enter into
it.
22. And things which are written - Particularly in Daniel.
24. They shall fall by the edge of the sword, and shall be led away
captive - Eleven hundred thousand perished in the siege of
Jerusalem, and above ninety thousand were sold for slaves. So
terribly was this prophecy fulfilled! And Jerusalem shall be
trodden by the Gentiles - That is, inhabited. So it was indeed. The
land was sold, and no Jew suffered even to come within sight of
Jerusalem. The very foundations of the city were ploughed up,
and a heathen temple built where the temple of God had stood.
The times of the Gentiles - That is, the times limited for their
treading the city; which shall terminate in the full conversion of
the Gentiles.
25. And there shall be - Before the great day, which was typified
by the destruction of Jerusalem: signs - Different from those
mentioned in ver. 11. Matt. xxiv, 29; Mark xiii, 24.
28. Now when these things - Mentioned ver. 8, 10, &c., begin to
come to pass, look up with firm faith, and lift up your heads with
joy: for your redemption out of many troubles draweth nigh, by
God's destroying your implacable enemies.
29. Behold the fig tree and all the trees - Christ spake this in the
spring, just before the passover; when all the trees were budding
on the mount of Olives, where they then were.
30. Ye know of yourselves - Though none teach you.
31. The kingdom of God is nigh - The destruction of the Jewish
city, temple, and religion, to make way for the advancement of
my kingdom.
32. Till all things be effected - All that has been spoken of the
destruction of Jerusalem, to which the question, ver. 7, relates:
and which is treated of from ver. 8-24.
34. Take heed, lest at any time your hearts be overloaded with
gluttony and drunkenness - And was there need to warn the
apostles themselves against such sins as these? Then surely there
is reason to warn even strong Christians against the very grossest
sins. Neither are we wise, if we think ourselves out of the reach of
any sin: and so that day - Of judgment or of death, come upon
you, even you that are not of this world-Unawares. Matt. xxiv, 42;
Mark xiii, 33; Luke xii, 35.
35. That sit - Careless and at ease.
36. Watch ye therefore - This is the general conclusion of all that
precedes. That ye may be counted worthy - This word sometimes
signifies an honour conferred on a person, as when the apostles
are said to be counted worthy to suffer shame for Christ, Acts v,
41. Sometimes meet or becoming: as when John the Baptist
exhorts, to bring fruits worthy of repentance, chap. iii, 8. And so
to be counted worthy to escape, is to have the honour of it, and to
be fitted or prepared for it. To stand - With joy and triumph: not to
fall before him as his enemies.
37. Now by day - In the day time, he was teaching in the temple -
This shows how our Lord employed his time after coming to
Jerusalem: but it is not said, he was this day in the temple, and
next morning the people came. It does not therefore by any means
imply, that he came any more after this into the temple.
38. And all the people came early in the morning to hear him -
How much happier were his disciples in these early lectures, than
the slumbers of the morning could have made them on their beds!
Let us not scruple to deny ourselves the indulgence of
unnecessary sleep, that we may morning after morning place
ourselves at his feet, receiving the instructions of his word, and
seeking those of his Spirit.
XXII
1. Matt. xxvi, 1; Mark xiv, 1.
3. Then entered Satan - Who is never wanting to assist those
whose heart is bent upon mischief.
4. Captains - Called captains of the temple, ver. 52. They were
Jewish officers, who presided over the guards which kept watch
every night in the temple.
7. Matt. xxvi, 17; Mark xiv, 12.
14. Matt. xxvi, 20; Mark xiv, 17.
15. With desire have I desired - That is, I have earnestly desired it.
He desired it, both for the sake of his disciples, to whom he
desired to manifest himself farther, at this solemn parting: and for
the sake of his whole Church, that he might institute the grand
memorial of his death.
16. For I will not eat thereof any more - That is, it will be the last I
shall eat with you before I die. The kingdom of God did not
properly commence till his resurrection. Then was fulfilled what
was typified by the passover.
17. And he took the cup - That cup which used to be brought at
the beginning of the paschal solemnity, and said, Take this and
divide it among yourselves; for I will not drink - As if he had said,
Do not expect me to drink of it: I will drink no more before I die.
19. And he took bread - Namely, some time after, when supper
was ended, wherein they had eaten the paschal lamb. This is my
body - As he had just now celebrated the paschal supper, which
was called the passover, so in like figurative language, he calls
this bread his body. And this circumstance of itself was sufficient
to prevent any mistake, as if this bread was his real body, any
more than the paschal lamb was really the passover.
20. This cup is the New Testament - Here is an undeniable figure,
whereby the cup is put for the wine in the cup. And this is called,
The New Testament in Christ's blood, which could not possibly
mean, that it was the New Testament itself, but only the seal of it,
and the sign of that blood which was shed to confirm it.
21. The hand of him that betrayeth me is with me on the table - It
is evident Christ spake these words before he instituted the Lord's
Supper: for all the other evangelists mention the sop, immediately
after receiving which he went out: John xiii, 30. Nor did he return
any more, till he came into the garden to betray his Master. Now
this could not be dipped or given, but while the meat was on the
table. But this was all removed before that bread and cup were
brought.
24. There was also a contention among them - It is highly
probable, this was the same dispute which is mentioned by St.
Matthew and St. Mark: and consequently, though it is related
here, it happened some time before.
25. They that exercise the most arbitrary authority over them,
have from their flatterers the vain title of benefactors.
26. But ye are to be benefactors to mankind, not by governing, but
by serving.
27. For - This he proves by his own example. I am in the midst of
you - Just now: see with your eyes. I take no state upon me, but sit
in the midst, on a level with the lowest of you.
28. Ye have continued with me in my temptations - And all his
life was nothing else, particularly from his entering on his public
ministry.
29. And I - Will preserve you in all your temptations, till ye enter
into the kingdom of glory: appoint to you - By these very words.
Not a primacy to one, but a kingdom to every one: on the same
terms: as my Father hath appointed to me - Who have fought and
conquered.
30. That ye may eat and drink at my table - That is, that ye may
enjoy the highest happiness, as guests, not as servants. These
expressions seem to be primarily applicable to the twelve
apostles, and secondarily, to all Christ's servants and disciples,
whose spiritual powers, honours, and delights, are here
represented in figurative terms, with respect to their advancement
both in the kingdom of grace and of glory.
31. Satan hath desired to have you - My apostles, that he might
sift you as wheat - Try you to the uttermost.
32. But I have prayed for thee - Who wilt be in the greatest danger
of all: that thy faith fail not - Altogether: and when thou art
returned - From thy flight, strengthen thy brethren - All that are
weak in faith; perhaps scandalized at thy fall.
34. It shall not be the time of cock crowing this day - The
common time of cock crowing (which is usually about three in the
morning) probably did not come till after the cock which Peter
heard had crowed twice, if not oftener.
35. When I sent you - lacked ye any thing - Were ye not born
above all want and danger?
36. But now - You will be quite in another situation. You will
want every thing. He that hath no sword, let him sell his garment
and buy one - It is plain, this is not to be taken literally. It only
means, This will be a time of extreme danger.
37. The things which are written concerning me have an end - Are
now drawing to a period; are upon the point of being
accomplished. Isaiah liii, 12.
38. Here are two swords - Many of Galilee carried them when
they travelled, to defend themselves against robbers and assassins,
who much infested their roads. But did the apostles need to seek
such defense? And he said; It is enough - I did not mean literally,
that every one of you must have a sword.
39. Matt. xxvi, 30.
40. The place - The garden of Gethsemane.
43. Strengthening him - Lest his body should sink and die before
the time.
44. And being in an agony - Probably just now grappling with the
powers of darkness: feeling the weight of the wrath of God, and at
the same time surrounded with a mighty host of devils, who
exercised all their force and malice to persecute and distract his
wounded spirit. He prayed more earnestly - Even with stronger
cries and tars: and his sweat - As cold as the weather was, was as
it were great drops of blood - Which, by the vehement distress of
his soul, were forced out of the pores, in so great a quantity as
afterward united in large, thick, grumous drops, and even fell to
the ground.
48. Betrayest thou the Son of man - He whom thou knowest to be
the Son of man, the Christ?
49. Seeing what would follow - That they were just going to seize
him. Matt. xxvi, 51; Mark xiv, 47.
51. Suffer me at least to have my hands at liberty thus far, while I
do one more act of mercy.
52. Jesus said to the chief priests, and captains, and the elders who
were come - And all these came of their own accord: the soldiers
and servants were sent.
53. This is your hour - Before which ye could not take me: and the
power of darkness - The time when Satan has power.
54. Matt. xxvi, 57; Mark xiv, 53; John xviii, 12.
58. Another man saw him and said - Observe here, in order to
reconcile the four evangelists, that divers persons concurred in
charging Peter with belonging to Christ.
1. The maid that led him in, afterward seeing him at the fire, first
put the question to him, and then positively affirmed, that he was
with Christ.
2. Another maid accused him to the standers by, and gave
occasion to the man here mentioned, to renew the charge against
him, which caused the second denial.
3. Others of the company took notice of his being a Galilean, and
were seconded by the kinsman of Malchus, who affirmed he had
seen him in the garden. And this drew on the third denial.
59. And about one hour after - So he did not recollect himself in
all that time.
63. Matt. xxvi, 67; Mark xiv, 65.
64. And having blindfolded him, they struck him on the face -
This is placed by St. Matthew and Mark, after the council's
condemning him. Probably he was abused in the same manner,
both before and after his condemnation.
65. Many other things blasphemously spake they against him -
The expression is remarkable. They charged him with blasphemy,
because he said he was the Son of God: but the evangelist fixes
that charge on them, because he really was so.
66. Matt. xxvi, 63; Mark xiv, 61.
70. They all said, Art thou then the Son of God? - Both these, the
Son of God, and the Son of man, were known titles of the
Messiah; the one taken from his Divine, and the other from his
human nature.
XXIII
1. Matt. xxvii, 1; Mark xv, 1; John xviii, 28.
4. Then said Pilate - After having heard his defense-I find no fault
in this man - I do not find that he either asserts or attempts any
thing seditious or injurious to Cesar.
5. He stirreth up the people, beginning from Galilee - Probably
they mentioned Galilee to alarm Pilate, because the Galileans
were notorious for sedition and rebellion.
7. He sent him to Herod - As his proper judge.
8. He had been long desirous to see him - Out of mere curiosity.
9. He questioned him - Probably concerning the miracles which
were reported to have been wrought by him.
11. Herod set him at nought - Probably judging him to be a fool,
because he answered nothing. In a splendid robe - In royal
apparel; intimating that he feared nothing from this king.
15. He hath done nothing worthy of death - According to the
judgment of Herod also.
16. I will therefore chastise him - Here Pilate began to give
ground, which only encouraged them to press on. Matt. xxvii, 15;
Mark xv, 6; John xviii, 39.
22. He said to them the third time, Why, what evil hath he done? -
As Peter, a disciple of Christ, dishonoured him by denying him
thrice, so Pilate, a heathen, honoured Christ, by thrice owning him
to be innocent.
26. Matt. xxvii, 31; Mark xv, 21; John xix, 16.
30. Hosea x, 8.
31. If they do these things in the green tree, what shall be done in
the dry? - Our Lord makes use of a proverbial expression,
frequent among the Jews, who compare a good man to a green
tree, and a bad man to a dead one: as if he had said, If an innocent
person suffer thus, what will become of the wicked? Of those who
are as ready for destruction as dry wood for the fire?
34. Then said Jesus - Our Lord passed most of the time on the
cross in silence: yet seven sentences which he spoke thereon are
recorded by the four evangelists, though no one evangelist has
recorded them all. Hence it appears that the four Gospels are, as it
were, four parts, which, joined together, make one symphony.
Sometimes one of these only, sometimes two or three, sometimes
all sound together. Father - So he speaks both in the beginning
and at the end of his sufferings on the cross: Forgive them - How
striking is this passage! While they are actually nailing him to the
cross, he seems to feel the injury they did to their own souls more
than the wounds they gave him; and as it were to forget his own
anguish out of a concern for their own salvation. And how
eminently was his prayer heard! It procured forgiveness for all
that were penitent, and a suspension of vengeance even for the
impenitent.
35. If thou be the Christ; ver. 37. If thou be the king - The priests
deride the name of Messiah: the soldiers the name of king.
38. Matt. xxvii, 37; Mark xv, 26; John xix, 19.
39. And one of the malefactors reviled him - St. Matthew says, the
robbers: St. Mark, they that were crucified with him, reviled him.
Either therefore St. Matthew and Mark put the plural for the
singular (as the best authors sometimes do) or both reviled him at
the first, till one of them felt "the overwhelming power of saving
grace."
40. The other rebuked him - What a surprising degree was here of
repentance, faith, and other graces! And what abundance of good
works, in his public confession of his sin, reproof of his fellow
criminal, his honourable testimony to Christ, and profession of
faith in him, while he was in so disgraceful circumstances as were
stumbling even to his disciples! This shows the power of Divine
grace. But it encourages none to put off their repentance to the last
hour; since, as far as appears, this was the first time this criminal
had an opportunity of knowing any thing of Christ, and his
conversion was designed to put a peculiar glory on our saviour in
his lowest state, while his enemies derided him, and his own
disciples either denied or forsook him.
42. Remember me when thou comest - From heaven, in thy
kingdom - He acknowledges him a king, and such a king, as after
he is dead, can profit the dead. The apostles themselves had not
then so clear conceptions of the kingdom of Christ.
43. In paradise - The place where the souls of the righteous
remain from death till the resurrection. As if he had said, I will not
only remember thee then, but this very day.
44. There was darkness over all the earth - The noon-tide
darkness, covering the sun, obscured all the upper hemisphere.
And the lower was equally darkened, the moon being in
opposition to the sun, and so receiving no light from it. Matt.
xxvii, 45.
45. Mark xv, 38.
46. Father, into thy hands - The Father receives the Spirit of Jesus:
Jesus himself the spirits of the faithful.
47. Certainly this was a righteous man - Which implies an
approbation of all he had done and taught.
48. All the people - Who had not been actors therein, returned
smiting their breasts - In testimony of sorrow.
50. Matt. xxvii, 57; Mark xv, 43; John xix, 38.
XXIV
1. Certain others with them - Who had not come from Galilee.
Matt. xxviii, 1; Mark xvi, 1; John xx, 1.
4. Behold two - Angels in the form of men. Mary had seen them a
little before. They had disappeared on these women's coming to
the sepulchre, but now appeared again. St. Matthew and Mark
mention only one of them, appearing like a young man.
6. Remember how he spake to you, saying, The Son of man must
be delivered - This is only a repetition of the words which our
Lord had spoken to them before his passion But it is observable,
he never styles himself the Son of man after his resurrection.
13. Mark xvi, 12.
21. Today is the third day - The day he should have risen again, if
at all.
25. O foolish - Not understanding the designs and works of God:
And slow of heart - Unready to believe what the prophets have so
largely spoken.
26. Ought not Christ - If he would redeem man, and fulfil the
prophecies concerning him, to have suffered these things? - These
very sufferings which occasion your doubts, are the proofs of his
being the Messiah. And to enter into his glory - Which could be
done no other way.
28. He made as though he would go farther - Walking forward, as
if he was going on; and he would have done it, had they not
pressed him to stay.
29. They constrained him - By their importunate entreaties.
30. He took the bread, and blessed, and brake - Just in the same
manner as when ho instituted his last supper.
31. Their eyes were opened - That is, the supernatural cloud was
removed: And he vanished - Went away insensibly.
32. Did not our heart burn within us - Did not we feel an unusual
warmth of love! Was not our heart burning, &c.
33. The same hour - Late as it was.
34. The Lord hath appeared to Simon - Before he was seen of the
twelve apostles, 1 Cor. xv, 5. He had, in his wonderful
condescension and grace, taken an opportunity on the former part
of that day (though where, or in what manner, is not recorded) to
show himself to Peter, that he might early relieve his distresses
and fears, on account of having so shamefully denied his Master.
35. In the breaking of bread - The Lord's Supper.
36. Jesus stood in the midst of them - It was just as easy to his
Divine power to open a door undiscernibly, as it was to come in at
a door opened by some other hand. Mark xvi, 14, 19; John xx, 19.
40. He showed them his hands and his feet - That they might
either see or feel the prints of the nails.
41. While they believed not for joy - They did in some sense
believe: otherwise they would not have rejoiced. But their excess
of joy prevented a clear, rational belief.
43. He took it and ate before them - Not that he had any need of
food; but to give them still farther evidence.
44. And he said - On the day of his ascension. In the law, and the
prophets, and the psalms - The prophecies as well as types,
relating to the Messiah, are contained either in the books of Moses
(usually called the law) in the Psalms, or in the writings of the
prophets; little being said directly concerning him in the historical
books.
45. Then opened he their understanding, to understand the
Scriptures - He had explained them before to the two as they went
to Emmaus. But still they Understood them not, till he took off the
veil from their hearts, by the illumination of his Spirit.
47. Beginning at Jerusalem - This was appointed most graciously
and wisely: graciously, as it encouraged the, greatest sinners to
repent, when they saw that even the murderers of Christ were not
excepted from mercy: and wisely, as hereby Christianity was
more abundantly attested; the facts being published first on the
very spot where they happened.
49. Behold I send the promise - Emphatically so called; the Holy
Ghost.
50. He led them out as far as Bethany - Not the town, but the
district: to the mount of Olives, Acts i, 12, which stood within the
boundaries of Bethany.
51. And while he was blessing them, he was parted from them - It
was much more proper that our Lord should ascend into heaven,
than that he should rise from the dead, in the sight of the apostles.
For his resurrection was proved when they saw him alive after his
passion: but they could not see him in heaven while they
continued on earth. Please see Notes at Matt. i, 1
NOTES ON
THE GOSPEL ACCORDING TO
ST. JOHN
IN this book is set down the history of the Son of God dwelling
among men; that,
I. Of the first days, where the apostle, premising the sum of the
whole Chap. i, 1-14
Mentions the testimony given by John, after the baptism of Christ,
and the first calling of some of the apostles.
Here is noted what fell out,
The first day 15-28
The day after 29-34
The day after 35-42
The day after 43-52
The third day ii, 1-11
After this 12
II. Of the two years between, spent chiefly in journeys to and
from Jerusalem,
A. The first journey, to the passover 13
a. Transactions in the city,
1. Zeal for his Father's house 14-22
2. The power and wisdom of Jesus 23-25
3. The instruction of Nicodemus iii, 1-21
b. His abode in Judea; the rest of John's testimony 22-36
c. His journey through Samaria (where he confers with the
Samaritan woman) into Galilee, where he heals the nobleman's
son iv, 1-54
B. The second journey to the feast of pentecost.
Here may be observed transactions,
a. In the city, relating to the impotent man, healed at the pool of
Bethesda v, 1-47
b. In Galilee, before the second passover and after.
Here we may note,
1. His feeding the five thousand vi, 1-14
2. Walking upon the sea 15-21
3. Discourse of himself, as the bread of life 22-59
4. Reproof of those who objected to it 60-65
5. Apostasy of many, and steadiness of the apostles 66-71
6. His continuance in Galilee ` vii, 1
C. The third journey, to the feast of tabernacles 2-13
Here may be observed transactions,
a. In the city,
1. In the middle and end of the feast 14-53 viii;
Where note,
1. The woman taken in adultery 2-12
2. Christ's preaching and vindicating his doctrine 13-30
3. His confuting the Jews and escape from them 31-59
4. His healing the man born blind ix, 1-7
5. Several discourses on that occasion 8-41
6. Christ the Door and the
Shepherd of the sheepx, 1-18
7. Different opinions concerning him 19-21
2. At the feast of the dedication. here occur,
1. His disputes with the Jews Chap. x, 22-38
2. His escaping their fury 39
b. Beyond Jordan 40-42
III. Of the last days, which were,
A. Before the great week, where we may note,
a. The two days spent out of Judea, while Lazarus was sick and
died xi, 1-6
b. The journey into Judea; the raising of Lazarus; the advice of
Caiaphas; Jesus's abode in Ephraim; the order given by his
adversaries 7-57
c. The sixth day, before the passover; the supper at Bethany; the
ointment poured on Jesus xii, 1-11
B. In the great week, wherein was the third passover, occur,
a. On the three former days, his royal entry into the city; the desire
of the Greeks; the obstinacy of the Jews; the testimony given to
Jesus from heaven 12-50
b. On the fourth day, the washing the feet of the disciples; the
discovery of the traitor, and his going out by night xiii, 1-30
c. On the fifth day,
1. His discourse
1. Before the paschal supper 31, xiv, 1-31
2. After it xv, and xvi.
2. His prayer xvii, 1-26
3. The beginning of his passion,
1. In the garden xviii, 1-11
2. In Caiaphas's house 12-27
d. On the sixth day,
1. His passion under Pilate,
1. In the palace of Pilate 28 xix, 1-16
2. On the cross 17-30
2. His death 30-37
3. His burial 38-42
C. After the great week,
a. On the day of the resurrection xx, 1-25
b. Eight days after 26-31
c. After that
1. He appears to his disciples at the sea of Tiberias. xxi, 1-14
2. Orders Peter to feed his sheep and lambs 15-17
3. Foretells the manner of Peter's death, and checks his curiosity
about St John 18-23
4. The conclusion 24, 25
THE GOSPEL OF JOHN
I
1. In the beginning - (Referring to Gen. i, 1, and Prov. viii, 23.)
When all things began to be made by the Word: in the beginning
of heaven and earth, and this whole frame of created beings, the
Word existed, without any beginning. He was when all things
began to be, whatsoever had a beginning. The Word - So termed
Psalm xxxiii, 6, and frequently by the seventy, and in the Chaldee
paraphrase. So that St. John did not borrow this expression from
Philo, or any heathen writer. He was not yet named Jesus, or
Christ. He is the Word whom the Father begat or spoke from
eternity; by whom the Father speaking, maketh all things; who
speaketh the Father to us. We have, in the 18th verse, both a real
description of the Word, and the reason why he is so called. He is
the only begotten Son of the Father, who is in the bosom of the
Father, and hath declared him. And the Word was with God -
Therefore distinct from God the Father. The word rendered with,
denotes a perpetual tendency as it were of the Son to the Father, in
unity of essence. He was with God alone; because nothing beside
God had then any being. And the Word was God - Supreme,
eternal, independent. There was no creature, in respect of which
he could be styled God in a relative sense. Therefore he is styled
so in the absolute sense. The Godhead of the Messiah being
clearly revealed in the Old Testament, (Jer. xxiii, 7; Hosea i, 6;
Psalm xxiii, 1, ) the other evangelists aim at this, to prove that
Jesus, a true man, was the Messiah. But when, at length, some
from hence began to doubt of his Godhead, then St. John
expressly asserted it, and wrote in this book as it were a
supplement to the Gospels, as in the Revelation to the prophets.
2. The same was in the beginning with God - This verse repeats
and contracts into one the three points mentioned before. As if he
had said, This Word, who was God, was in the beginning, and
was with God.
3. All things beside God were made, and all things which were
made, were made by the Word. In the first and second verse is
described the state of things before the creation: verse 3, In the
creation: verse 4, In the time of man's innocency: verse 5, In the
time of man's corruption.
4. In him was life - He was the foundation of life to every living
thing, as well as of being to all that is. And the life was the light
of men - He who is essential life, and the giver of life to all that
liveth, was also the light of men; the fountain of wisdom,
holiness, and happiness, to man in his original state.
5. And the light shineth in darkness - Shines even on fallen man;
but the darkness - Dark, sinful man, perceiveth it not.
6. There was a man - The evangelist now proceeds to him who
testified of the light, which he had spoken of in the five preceding
verses.
7. The same came for (that is, in order to give) a testimony - The
evangelist, with the most strong and tender affection, interweaves
his own testimony with that of John, by noble digressions,
wherein he explains the office of the Baptist; partly premises and
partly subjoins a farther explication to his short sentences. What
St. Matthew, Mark, and Luke term the Gospel, in respect of the
promise going before, St. John usually terms the testimony,
intimating the certain knowledge of the relator; to testify of the
light - Of Christ.
9. Who lighteth every man - By what is vulgarly termed natural
conscience, pointing out at least the general lines of good and evil.
And this light, if man did not hinder, would shine more and more
to the perfect day.
10. He was in the world - Even from the creation.
11. He came - In the fulness of time, to his own - Country, city,
temple: And his own - People, received him not.
12. But as many as received him - Jews or Gentiles; that believe
on his name - That is, on him. The moment they believe, they are
sons; and because they are sons, God sendeth forth the Spirit of
his Son into their hearts, crying, Abba, Father.
13. Who were born - Who became the sons of God, not of blood -
Not by descent from Abraham, nor by the will of the flesh - By
natural generation, nor by the will of man - Adopting them, but of
God - By his Spirit.
14. Flesh sometimes signifies corrupt nature; sometimes the body;
sometimes, as here, the whole man. We beheld his glory - We his
apostles, particularly Peter, James, and John, Luke ix, 32. Grace
and truth - We are all by nature liars and children of wrath, to
whom both grace and truth are unknown. But we are made
partakers of them, when we are accepted through the Beloved.
The whole verse might be paraphrased thus: And in order to raise
us to this dignity and happiness, the eternal Word, by a most
amazing condescension, was made flesh, united himself to our
miserable nature, with all its innocent infirmities. And he did not
make us a transient visit, but tabernacled among us on earth,
displaying his glory in a more eminent manner, than even of old
in the tabernacle of Moses. And we who are now recording these
things beheld his glory with so strict an attention, that we can
testify, it was in every respect such a glory as became the only
begotten of the Father. For it shone forth not only in his
transfiguration, and in his continual miracles, but in all his
tempers, ministrations, and conduct through the whole series of
his life. In all he appeared full of grace and truth: he was himself
most benevolent and upright; made those ample discoveries of
pardon to sinners, which the Mosaic dispensation could not do:
and really exhibited the most substantial blessings, whereas that
was but a shadow of good things to come.
15. John cried - With joy and confidence; This is he of whom I
said - John had said this before our Lord's baptism, although he
then knew him not in person: he knew him first at his baptism,
and afterward cried, This is he of whom I said. &c. He is
preferred before me - in his office: for he was before me - in his
nature.
16. And - Here the apostle confirms the Baptist's words: as if he
had said, He is indeed preferred before thee: so we have
experienced: We all - That believe: have received - All that we
enjoy out of his fulness: and in the particular, grace upon grace -
One blessing upon another, immeasurable grace and love.
17. The law - Working wrath and containing shadows: was given
- No philosopher, poet, or orator, ever chose his words so
accurately as St. John. The law, saith he, was given by Moses:
grace was by Jesus Christ. Observe the reason for placing each
word thus: The law of Moses was not his own. The grace of
Christ was. His grace was opposite to the wrath, his truth to the
shadowy ceremonies of the law. Jesus - St. John having once
mentioned the incarnation (ver. 14,) no more uses that name, the
Word, in all his book.
18. No man hath seen God - With bodily eyes: yet believers see
him with the eye of faith. Who is in the bosom of the Father - The
expression denotes the highest unity, and the most intimate
knowledge.
19. The Jews - Probably the great council sent.
20. I am not the Christ - For many supposed he was.
21. Art thou Elijah? - He was not that Elijah (the Tishbite) of
whom they spoke. Art thou the prophet - Of whom Moses speaks,
Deut. xviii, 15.
23. He said - I am that forerunner of Christ of whom Isaiah
speaks. I am the voice - As if he had said, Far from being Christ,
or even Elijah, I am nothing but a voice: a sound that so soon as it
has expressed the thought of which it is the sign, dies into air, and
is known no more. Isaiah xl, 3.
24. They who were sent were of the Pharisees - Who were
peculiarly tenacious of old customs, and jealous of any innovation
(except those brought in by their own scribes) unless the
innovator had unquestionable proofs of Divine authority.
25. They asked him, Why baptizest thou then? - Without any
commission from the sanhedrim? And not only heathens (who
were always baptized before they were admitted to circumcision)
but Jews also?
26. John answered, I baptize - To prepare for the Messiah; and
indeed to show that Jews, as well as Gentiles, must be proselytes
to Christ, and that these as well as those stand in need of being
washed from their sins.
28. Where John was baptizing - That is, used to baptize.
29. He seeth Jesus coming and saith, Behold the Lamb - Innocent;
to be offered up; prophesied of by Isaiah, Isaiah liii, 7, typified by
the paschal lamb, and by the daily sacrifice: The Lamb of God -
Whom God gave, approves, accepts of; who taketh away -
Atoneth for; the sin - That is, all the sins: of the world - Of all
mankind. Sin and the world are of equal extent.
31. I knew him not - Till he came to be baptized. How surprising
is this; considering how nearly they were related, and how
remarkable the conception and birth of both had been. But there
was a peculiar providence visible in our saviour's living, from his
infancy to his baptism, at Nazareth: John all the time living the
life of a hermit in the deserts of Judea, Luke i, 80, ninety or more
miles from Nazareth: hereby that acquaintance was prevented
which might have made John's testimony of Christ suspected.
34. I saw it - That is, the Spirit so descending and abiding on him.
And testified - From that time.
37. They followed Jesus - They walked after him, but had not the
courage to speak to him.
41. He first findeth his own brother Simon - Probably both of
them sought him: Which is, being interpreted, the Christ - This the
evangelist adds, as likewise those words in ver. 38, that is, being
interpreted, Master.
42. Jesus said, Thou art Simon, the son of Jonah - As none had
told our Lord these names, this could not but strike Peter. Cephas,
which is Peter - Moaning the same in Syriac which Peter does in
Greek, namely, a rock.
45. Jesus of Nazareth - So Philip thought, not knowing he was
born in Bethlehem. Nathanael was probably the same with
Bartholomew, that is, the son of Tholomew. St. Matthew joins
Bartholomew with Philip, Matt. x, 3, and St. John places
Nathanael in the midst of the apostles, immediately after Thomas,
chap. xxi, 2, just as Bartholomew is placed, Acts i, 13.
46. Can any good thing come out of Nazareth? - How cautiously
should we guard against popular prejudices? When these had once
possessed so honest a heart as that of Nathanael, they led him to
suspect the blessed Jesus himself for an impostor, because he had
been brought up at Nazareth. But his integrity prevailed over that
foolish bias, and laid him open to the force of evidence, which a
candid inquirer will always be glad to admit, even when it brings
the most unexpected discoveries. Can any good thing - That is,
have we ground from Scripture to expect the Messiah, or any
eminent prophet from Nazareth? Philip saith, Come and see - The
same answer which he had received himself from our Lord the
day before.
48. Under the fig tree I saw thee - Perhaps at prayer.
49. Nathanael answered - Happy are they that are ready to believe,
swift to receive the truth and grace of God. Thou art the Son of
God - So he acknowledges now more than he had heard from
Philip: The Son of God, the king of Israel - A confession both of
the person and office of Christ.
51. Hereafter ye shall see - All of these, as well as thou, who
believe on me now in my state of humiliation, shall hereafter see
me come in my glory, and all the angels of God with me. This
seems the most natural sense of the words, though they may also
refer to his ascension.
II
1. And the third day - After he had said this. In Cana of Galilee -
There were two other towns of the same name, one in the tribe of
Ephraim, the other in Caelosyria.
2. Jesus and his disciples were invited to the marriage - Christ
does not take away human society, but sanctifies it. Water might
have quenched thirst; yet our Lord allows wine; especially at a
festival solemnity. Such was his facility in drawing his disciples at
first, who were afterward to go through rougher ways.
3. And wine falling short - How many days the solemnity had
lasted, and on which day our Lord came, or how many disciples
might follow him, does not appear. His mother saith to him, They
have not wine - Either she might mean, supply them by miracle;
or, Go away, that others may go also, before the want appears.
4. Jesus saith to her, Woman - So our Lord speaks also, chap. xix,
26. It is probable this was the constant appellation which he used
to her. He regarded his Father above all, not knowing even his
mother after the flesh. What is it to me and thee? A mild reproof
of her inordinate concern and untimely interposal. Mine hour is
not yet come - The time of my working this miracle, or of my
going away. May we not learn hence, if his mother was rebuked
for attempting to direct him in the days of his flesh, how absurd it
is to address her as if she had a right to command him, on the
throne of his glory? Likewise how indecent it is for us to direct his
supreme wisdom, as to the time or manner in which he shall
appear for us in any of the exigencies of life!
5. His mother saith to the servants - Gathering from his answer he
was about to do something extraordinary.
6. The purifying of the Jews - Who purified themselves by
frequent washings particularly before eating.
9. The governor of the feast - The bridegroom generally procured
some friend to order all things at the entertainment.
10. And saith - St. John barely relates the words he spoke, which
does not imply his approving them. When they have well drunk -
does not mean any more than toward the close of the
entertainment.
11. And his disciples believed - More steadfastly.
14. Oxen, and sheep, and doves - Used for sacrifice: And the
changers of money - Those who changed foreign money for that
which was current at Jerusalem, for the convenience of them that
came from distant countries.
15. Having made a scourge of rushes - (Which were strewed on
the ground, ) he drove all out of the temple, (that is, the court of it,
) both the sheep and the oxen - Though it does not appear that he
struck even them; and much less, any of the men. But a terror
from God, it is evident, fell upon them.
17. Psalm lxix, 9.
18. Then answered the Jews - Either some of those whom he had
just driven out, or their friends: What sign showest thou? - So they
require a miracle, to confirm a miracle!
19. This temple - Doubtless pointing, while he spoke, to his body,
the temple and habitation of the Godhead.
20. Forty and six years - Just so many years before the time of this
conversation, Herod the Great had begun his most magnificent
reparation of the temple, (one part after another, ) which he
continued all his life, and which was now going on, and was
continued thirty-six years longer, till within six or seven years of
the destruction of the state, city, and temple by the Romans.
22. They believed the scripture, and the word which Jesus had
said - Concerning his resurrection.
23. Many believed - That he was a teacher sent from God.
24. He did not trust himself to them - Let us learn hence not rashly
to put ourselves into the power of others. Let us study a wise and
happy medium between universal suspiciousness and that easiness
which would make us the property of every pretender to kindness
and respect.
25. He - To whom all things are naked, knew what was in man -
Namely, a desperately deceitful heart.
III
1. A ruler - One of the great council.
2. The same came - Through desire; but by night - Through
shame: We know - Even we rulers and Pharisees.
3. Jesus answered - That knowledge will not avail thee unless
thou be born again - Otherwise thou canst not see, that is,
experience and enjoy, either the inward or the glorious kingdom
of God. In this solemn discourse our Lord shows, that no external
profession, no ceremonial ordinances or privileges of birth, could
entitle any to the blessings of the Messiah's kingdom: that an
entire change of heart as well as of life was necessary for that
purpose: that this could only be wrought in man by the almighty
power of God: that every man born into the world was by nature
in a state of sin, condemnation, and misery: that the free mercy of
God had given his Son to deliver them from it, and to raise them
to a blessed immortality: that all mankind, Gentiles as well as
Jews, might share in these benefits, procured by his being lifted
up on the cross, and to be received by faith in him: but that if they
rejected him, their eternal, aggravated condemnation, would be
the certain consequence. Except a man be born again - If our Lord
by being born again means only reformation of life, instead of
making any new discovery, he has only thrown a great deal of
obscurity on what was before plain and obvious.
4. When he is old - As Nicodemus himself was.
5. Except a man be born of water and of the Spirit - Except he
experience that great inward change by the Spirit, and be baptized
(wherever baptism can be had) as the outward sign and means of
it.
6. That which is born of the flesh is flesh - Mere flesh, void of the
Spirit, yea, at enmity with it; And that which is born of the Spirit
is spirit - Is spiritual, heavenly, divine, like its Author.
7. Ye must be born again - To be born again, is to be inwardly
changed from all sinfulness to all holiness. It is fitly so called,
because as great a change then passes on the soul as passes on the
body when it is born into the world.
8. The wind bloweth - According to its own nature, not thy will,
and thou hearest the sound thereof - Thou art sure it doth blow,
but canst not explain the particular manner of its acting. So is
every one that is born of the Spirit - The fact is plain, the manner
of his operations inexplicable.
11. We speak what we know - I and all that believe in me.
12. Earthly things - Things done on earth; such as the new birth,
and the present privileges of the children of God. Heavenly things
- Such as the eternity of the Son, and the unity of the Father, Son,
and Spirit.
13. For no one - For here you must rely on my single testimony,
whereas there you have a cloud of witnesses: Hath gone up to
heaven, but he that came down from heaven. Who is in heaven -
Therefore he is omnipresent; else he could not be in heaven and
on earth at once. This is a plain instance of what is usually termed
the communication of properties between the Divine and human
nature; whereby what is proper to the Divine nature is spoken
concerning the human, and what is proper to the human is, as
here, spoken of the Divine.
14. And as Moses - And even this single witness will soon be
taken from you; yea, and in a most ignominious manner. Num.
xxi, 8, 9.
15. That whosoever - He must be lifted up, that hereby he may
purchase salvation for all believers: all those who look to him by
faith recover spiritual health, even as all that looked at that serpent
recovered bodily health.
16. Yea, and this was the very design of God's love in sending
him into the world. Whosoever believeth on him - With that faith
which worketh by love, and hold fast the beginning of his
confidence steadfast to the end. God so loved the world - That is,
all men under heaven; even those that despise his love, and will
for that cause finally perish. Otherwise not to believe would be no
sin to them. For what should they believe? Ought they to believe
that Christ was given for them? Then he was given for them. He
gave his only Son - Truly and seriously. And the Son of God gave
himself, Gal. iv, 4, truly and seriously.
17. God sent not his Son into the world to condemn the world -
Although many accuse him of it.
18. He that believeth on him is not condemned - Is acquitted, is
justified before God. The name of the only-begotten Son of God -
The name of a person is often put for the person himself. But
perhaps it is farther intimated in that expression, that the person
spoken of is great and magnificent. And therefore it is generally
used to express either God the Father or the Son.
19. This is the condemnation - That is, the cause of it. So God is
clear.
21. He that practiceth the truth (that is, true religion) cometh to
the light - So even Nicodemus, afterward did. Are wrought in God
- That is, in the light, power, and love of God.
22. Jesus went - From the capital city, Jerusalem, into the land of
Judea - That is, into the country. There he baptized - Not himself;
but his disciples by his order, chap. iv, 2.
23. John also was baptizing - He did not repel them that offered,
but he more willingly referred them to Jesus.
25. The Jews - Those men of Judea, who now went to be baptized
by Jesus; and John's disciples, who were mostly of Galilee: about
purifying - That is, baptism. They disputed, which they should be
baptized by.
27. A man can receive nothing - Neither he nor I. Neither could he
do this, unless God had sent him: nor can I receive the title of
Christ, or any honour comparable to that which he hath received
from heaven. They seem to have spoken with jealousy and
resentment; John answers with sweet composure of spirit.
29. He that hath the bride is the bridegroom - He whom the bride
follows. But all men now come to Jesus. Hence it is plain he is the
bridegroom. The friend who heareth him - Talk with the bride;
rejoiceth greatly - So far from envying or resenting it.
30. He must increase, but I must decrease - So they who are now,
like John, burning and shining lights, must (if not suddenly
eclipsed) like him gradually decrease, while others are increasing
about them; as they in their turns grew up, amidst the decays of
the former generation. Let us know how to set, as well as how to
rise; and let it comfort our declining days to trace, in those who
are likely to succeed us in our work, the openings of yet greater
usefulness.
31. It is not improbable, that what is added, to the end of the
chapter, are the words of the evangelist, not the Baptist. He that is
of the earth - A mere man; of earthly original, has a spirit and
speech answerable to it.
32. No man - None comparatively, exceeding few; receiveth his
testimony - With true faith.
33. Hath set to his seal - It was customary among the Jews for the
witness to set his seal to the testimony he had given. That God is
true - Whose words the Messiah speaks.
34. God giveth not him the Spirit by measure - As he did to the
prophets, but immeasurably. Hence he speaketh the words of God
in the most perfect manner.
36. He that believeth on the Son hath everlasting life - He hath it
already. For he loves God. And love is the essence of heaven. He
that obeyeth not - A consequence of not believing.
IV
1. The Lord knew - Though none informed him of it.
3. He left Judea - To shun the effects of their resentment.
4. And he must needs go through Samaria - The road lying
directly through it.
5. Sychar - Formerly called Sichem or Shechem. Jacob gave - On
his death bed, Gen. xlviii, 22.
6. Jesus sat down - Weary as he was. It was the sixth hour - Noon;
the heat of the day.
7. Give me to drink - In this one conversation he brought her to
that knowledge which the apostles were so long in attaining.
8. For his disciples were gone - Else he needed not have asked
her.
9. How dost thou - Her open simplicity appears from her very first
words. The Jews have no dealings - None by way of friendship.
They would receive no kind of favour from them.
10. If thou hadst known the gift - The living water; and who it is -
He who alone is able to give it: thou wouldst have asked of him -
On those words the stress lies. Water - In like manner he draws
the allegory from bread, chap. vi, 27, and from light, viii, 12; the
first, the most simple, necessary, common, and salutary things in
nature. Living water - The Spirit and its fruits. But she might the
more easily mistake his meaning, because living water was a
common phrase among the Jews for spring water.
12. Our father Jacob - So they fancied he was; whereas they were,
in truth, a mixture of many nations, placed there by the king of
Assyria, in the room of the Israelites whom he had carried away
captive, 2 Kings xvii, 24. Who gave us the well - In Joseph their
supposed forefather: and drank thereof - So even he had no better
water than this.
14. Will never thirst - Will never (provided he continue to drink
thereof) be miserable, dissatisfied, without refreshment. If ever
that thirst returns, it will be the fault of the man, not the water. But
the water that I shall give him - The spirit of faith working by
love, shall become in him - An inward living principle, a fountain
- Not barely a well, which is soon exhausted, springing up into
everlasting life - Which is a confluence, or rather an ocean of
streams arising from this fountain.
15. That I thirst not - She takes him still in a gross sense.
16. Jesus saith to her - He now clears the way that he might give
her a better kind of water than she asked for. Go, call thy husband
- He strikes directly at her bosom sin.
17. Thou hast well said - We may observe in all our Lord's
discourses the utmost weightiness, and yet the utmost courtesy.
18. Thou hast had five husbands - Whether they were all dead or
not, her own conscience now awakened would tell her.
19. Sir, I perceive - So soon was her heart touched.
20. The instant she perceived this, she proposes what she thought
the most important of all questions. This mountain - Pointing to
Mount Gerizim. Sanballat, by the permission of Alexander the
Great, had built a temple upon Mount Gerizim, for Manasseh,
who for marrying Sanballat's daughter had been expelled from the
priesthood and from Jerusalem, Neh. xiii, 28. This was the place
where the Samaritans used to worship in opposition to Jerusalem.
And it was so near Sychar, that a man's voice might be heard from
the one to the other. Our fathers worshipped - This plainly refers
to Abraham and Jacob (from whom the Samaritans pretended to
deduce their genealogy) who erected altars in this place: Gen. xii,
6, 7, and Gen. xxxiii, 18, 20. And possibly to the whole
congregation, who were directed when they came into the land of
Canaan to put the blessing upon Mount Gerizim, Deut. xi, 29. Ye
Jews say, In Jerusalem is the place - Namely, the temple.
21. Believe me - Our Lord uses this expression in this manner but
once; and that to a Samaritan. To his own people, the Jews, his
usual language is, I say unto you. The hour cometh when ye -
Both Samaritans and Jews, shall worship neither in this mountain,
nor at Jerusalem - As preferable to any other place. True worship
shall be no longer confined to any one place or nation.
22. Ye worship ye know not what - Ye Samaritans are ignorant,
not only of the place, but of the very object of worship. Indeed,
they feared the Lord after a fashion; but at the same time served
their own gods, 2 Kings xvii, 33. Salvation is from the Jews - So
spake all the prophets, that the saviour should arise out of the
Jewish nation: and that from thence the knowledge of him should
spread to all nations under heaven.
23. The true worshippers shall worship the Father - Not here or
there only, but at all times and in all places.
24. God is a Spirit - Not only remote from the body, and all the
properties of it, but likewise full of all spiritual perfections,
power, wisdom, love, holiness. And our worship should be
suitable to his nature. We should worship him with the truly
spiritual worship of faith, love, and holiness, animating all our
tempers, thoughts, words, and actions.
25. The woman saith - With joy for what she had already learned,
and desire of fuller instruction.
26. Jesus saith - Hasting to satisfy her desire before his disciples
came. l am He - Our Lord did not speak this so plainly to the Jews
who were so full of the Messiah's temporal kingdom. If he had,
many would doubtless have taken up arms in his favour, and
others have accused him to the Roman governor. Yet he did in
effect declare the thing, though he denied the particular title. For
in a multitude of places he represented himself, both as the Son of
man, and as the Son of God: both which expressions were
generally understood by the Jews as peculiarly applicable to the
Messiah.
27. His disciples marvelled that he talked with a woman - Which
the Jewish rabbis reckoned scandalous for a man of distinction to
do. They marvelled likewise at his talking with a woman of that
nation, which was so peculiarly hateful to the Jews. Yet none said
- To the woman, What seekest thou? - Or to Christ, Why talkest
thou with her?
28. The woman left her water pot - Forgetting smaller things.
29. A man who told me all things that ever I did - Our Lord had
told her but a few things. But his words awakened her conscience,
which soon told her all the rest. Is not this the Christ? - She does
not doubt of it herself, but incites them to make the inquiry.
31. In the meantime - Before the people came.
34. My meat - That which satisfies the strongest appetite of my
soul.
35. The fields are white already - As if he had said, The spiritual
harvest is ripe already. The Samaritans, ripe for the Gospel,
covered the ground round about them.
36. He that reapeth - Whoever saves souls, receiveth wages - A
peculiar blessing to himself, and gathereth fruit - Many souls: that
he that soweth - Christ the great sower of the seed, and he that
reapeth may rejoice together - In heaven.
37. That saying - A common proverb; One soweth - The prophets
and Christ; another reapeth - The apostles and succeeding
ministers.
38. I - he Lord of the whole harvest, have sent you - He had
employed them already in baptizing, ver. 2.
42. We know that this is the saviour of the world - And not of the
Jews only.
43. He went into Galilee - That is, into the country of Galilee: but
not to Nazareth. It was at that town only that he had no honour.
Therefore he went to other towns.
44. Matt. xiii, 57.
47. To come down - For Cana stood much higher than
Capernaum.
48. Unless ye see signs and wonders - Although the Samaritans
believed without them.
52. He asked the hour when he amended - The more exactly the
works of God are considered, the more faith is increased.
V
1. A feast - Pentecost.
2. There is in Jerusalem - Hence it appears, that St. John wrote his
Gospel before Jerusalem was destroyed: it is supposed about
thirty years after the ascension. Having five porticos - Built for
the use of the sick. Probably the basin had five sides! Bethesda
signifies the house of mercy.
4. An angel - Yet many undoubtedly thought the whole thing to be
purely natural. At certain times - Perhaps at a certain hour of the
day, during this paschal week, went down - The Greek word
implies that he had ceased going down, before the time of St.
John's writing this. God might design this to raise expectation of
the acceptable time approaching, to add a greater lustre to his
Son's miracles, and to show that his ancient people were not
entirely forgotten of him. The first - Whereas the Son of God
healed every day not one only, but whole multitudes that resorted
to him.
7. The sick man answered - Giving the reason why he was not
made whole, notwithstanding his desire.
14. Sin no more - It seems his former illness was the effect or
punishment of sin.
15. The man went and told the Jews, that it was Jesus who had
made him whole - One might have expected, that when he had
published the name of his benefactor, crowds would have
thronged about Jesus, to have heard the words of his mouth, and
to have received the blessings of the Gospel. Instead of this, they
surround him with a hostile intent: they even conspire against his
life, and for an imagined transgression in point of ceremony,
would have put out this light of Israel. Let us not wonder then, if
our good be evil spoken of: if even candour, benevolence, and
usefulness, do not disarm the enmity of those who have been
taught to prefer sacrifice to mercy; and who, disrelishing the
genuine Gospel, naturally seek to slander and persecute the
professors, but especially the defenders of it.
17. My Father worketh until now, and I work - From the creation
till now he hath been working without intermission. I do likewise.
This is the proposition which is explained ver. 19-30, confirmed
and vindicated in ver. 31 and following verses.
18. His own Father - The Greek word means his own Father in
such a sense as no creature can speak. Making himself equal with
God - It is evident all the hearers so understood him, and that our
Lord never contradicted, but confirmed it.
19. The Son can do nothing of himself - This is not his
imperfection, but his glory, resulting from his eternal, intimate,
indissoluble unity with the Father. Hence it is absolutely
impossible, that the Son should judge, will, testify, or teach any
thing without the Father, ver. 30, &c.; chap. vi, 38; chap. vii, 16;
or that he should be known or believed on, separately from the
Father. And he here defends his doing good every day, without
intermission, by the example of his Father, from which he cannot
depart: these doth the Son likewise - All these, and only these;
seeing he and the Father are one.
20. The Father showeth him all things that himself doth - A proof
of the most intimate unity. And he will show him - By doing
them. At the same time (not at different times) the Father showeth
and doth, and the Son seeth and doth. Greater works - Jesus
oftener terms them works, than signs or wonders, because they
were not wonders in his eyes. Ye will marvel - So they did, when
he raised Lazarus.
21. For - He declares which are those greater works, raising the
dead, and judging the world. The power of quickening whom he
will follows from the power of judging. These two, quickening
and judging, are proposed ver. 21, 22. The acquittal of believers,
which presupposes judgment, is treated of ver. 24; the quickening
some of the dead, ver. 25; and the general resurrection, ver. 28.
22. For neither doth the Father judge - Not without the Son: but he
doth judge by that man whom he hath ordained, Acts xvii, 31.
23. That all men may honour the Son, even as they honour the
Father - Either willingly, and so escaping condemnation, by faith:
or unwillingly, when feeling the wrath of the Judge. This
demonstrates the EQUALITY of the Son with the Father. If our
Lord were God only by office or investiture, and not in the unity
of the Divine essence, and in all respects equal in Godhead with
the Father, he could not be honoured even as, that is, with the
same honour that they honoured the Father. He that honoureth not
the Son - With the same equal honour, greatly dishonoureth the
Father that sent him.
24. And cometh not into condemnation - Unless he make
shipwreck of the faith.
25. The dead shall hear the voice of the Son of God - So did
Jairus's daughter, the widow's son, Lazarus.
26. He hath given to the Son - By eternal generation, to have life
in himself - Absolute, independent.
27. Because he is the Son of man - He is appointed to judge
mankind because he was made man.
28. The time is coming - When not two or three, but all shall rise.
29. The resurrection of life - That resurrection which leads to life
everlasting.
30. I can do nothing of myself - It is impossible I should do any
thing separately from my Father. As I hear - Of the Father, and
see, so I judge and do; A because I am essentially united to him.
See ver. 19.
31. If I testify of myself - That is, if I alone, (which indeed is
impossible,) my testimony is not valid.
32. There is another - The Father, ver. 37, and I know that, even in
your judgment, his testimony in beyond exception.
33. He bare testimony - That I am the Christ.
34. But I have no need to receive, &c. But these things -
Concerning John, whom ye yourselves reverence, I say, that ye
may be saved - So really and seriously did he will their salvation.
Yet they were not saved. Most, if not all of them, died in their
sins.
35. He was a burning and a shining light - Inwardly burning with
love and zeal, outwardly shining in all holiness. And even ye were
willing for a season - A short time only.
37. He hath testified of me - Namely at my baptism. I speak not of
my supposed father Joseph. Ye are utter strangers to him of whom
I speak.
38. Ye have not his word - All who believe have the word of the
Father (the same with the word of the Son) abiding in them, that
is, deeply ingrafted in their hearts.
39. Search the Scriptures - A plain command to all men. In them
ye are assured ye have eternal life - Ye know they show you the
way to eternal life. And these very Scriptures testify of me.
40. Yet ye will not come unto me - As they direct you.
41. I receive not honour from men - I need it not. I seek it not
from you for my own sake.
42. But I know you - With this ray he pierces the hearts of the
hearers. And this doubtless he spake with the tenderest
compassion.
43. If another shall come - Any false Christ.
44. While ye receive honour - That is, while ye seek the praise of
men rather than the praise of God. At the feast of pentecost, kept
in commemoration of the giving the law from Mount Sinai, their
sermons used to be full of the praises of the law, and of the people
to whom it was given. How mortifying then must the following
words of our Lord be to them, while they were thus exulting in
Moses and his law!
45. There is one that accuseth you - By his writings.
46. He wrote of me - Every where; in all his writings; particularly
Deut. xviii, 15, 18.
VI
1. After these things - The history of between ten and eleven
months is to be supplied here from the other evangelists. Matt.
xiv, 13; Mark vi, 32; Luke ix, 10.
3. Jesus went up - Before the people overtook him.
5. Jesus saith to Philip - Perhaps he had the care of providing
victuals for the family of the apostles.
15. He retired to the mountain alone - Having ordered his
disciples to cross over the lake.
16. Matt. xiv, 22; Mark vi, 45.
22. Who had stood on the other side - They were forced to stay a
while, because there were then no other vessels; and they stayed
the less unwillingly, because they saw that Jesus was not
embarked.
26. Our Lord does not satisfy their curiosity, but corrects the
wrong motive they had in seeking him: because ye did eat -
Merely for temporal advantage. Hitherto Christ had been
gathering hearers: he now begins to try their sincerity, by a
figurative discourse concerning his passion, and the fruit of it, to
be received by faith.
27. labour not for the meat which perisheth - For bodily food: not
for that only not chiefly: not at all, but in subordination to grace,
faith, love, the meat which endureth to everlasting life. labour,
work for this; for everlasting life. So our Lord expressly
commands, work for life, as well as from life: from a principle of
faith and love. Him hath the Father sealed - By this very miracle,
as well as by his whole testimony concerning him. See chap. iii,
33. Sealing is a mark of the authenticity of a writing.
28. The works of God - Works pleasing to God.
29. This is the work of God - The work most pleasing to God, and
the foundation of all others: that ye believe - He expresses it first
properly, afterward figuratively.
30. What sign dost thou? - Amazing, after what they had just
seen!
31. Our fathers ate manna - This sign Moses gave them. He gave
them bread from heaven - From the lower sublunary heaven; to
which Jesus opposes the highest heaven: in which sense he says
seven times, ver. 32, 33, 38, 50, 58, 62, that he himself came
down from heaven.
32. Moses gave you not bread from heaven - It was not Moses
who gave the manna to your fathers; but my Father who now
giveth the true bread from heaven. Psalm lxxviii, 24.
33. He that - giveth life to the world - Not (like the manna) to one
people only: and that from generation to generation. Our Lord
does not yet say, I am that bread; else the Jews would not have
given him so respectful an answer, ver. 34.
34. Give us this bread - Meaning it still, in a literal sense: yet they
seem now to be not far from believing.
35. I am the bread of life - Having and giving life: he that cometh
-he that believeth - Equivalent expressions: shall never hunger,
thirst - Shall be satisfied, happy, for ever.
36. I have told you - Namely, ver. 26.
37. All that the Father giveth me - All that feel themselves lost,
and follow the drawings of the Father, he in a peculiar manner
giveth to the Son: will come to me - By faith. And him that thus
cometh to me, I will in nowise cast out - I will give him pardon,
holiness, and heaven, if he endure to the end - to rejoice in his
light.
39. Of all which he hath already given me - See chap. xvii, 6, 12.
If they endure to the end. But Judas did not.
40. Here is the sum of the three foregoing verses. This is the will
of him that sent me - This is the whole of what I have said: this is
the eternal, unchangeable will of God. Every one who truly
believeth, shall have everlasting life. Every one that seeth and
believeth - The Jews saw, and yet believed not. And I will raise
him up - As this is the will of him that sent me, I will perform it
effectually.
44. Christ having checked their murmuring, continues what he
was saying, ver. 40. No man comes to me, unless my Father draw
him - No man can believe in Christ, unless God give him power:
he draws us first, by good desires. Not by compulsion, not by
laying the will under any necessity; but by the strong and sweet,
yet still resistible, motions of his heavenly grace.
45. Every man that hath heard - The secret voice of God, he, and
he only believeth. Isaiah liv, 13.
46. Not that any one - Must expect him to appear in a visible
shape. He who is from or with God - In a more eminent manner
than any creature.
50. Not die - Not spiritually; not eternally.
51. If any eat of this bread - That is, believe in me: he shall live
for ever - In other words, he that believeth to the end shall be
saved. My flesh which I will give you - This whole discourse
concerning his flesh and blood refers directly to his passion, and
but remotely, if at all, to the Lord's Supper.
52. Observe the degrees: the Jews are tried here; the disciples, ver.
60-66, the apostles, ver. 67.
53. Unless ye eat the flesh of the Son of man - Spiritually: unless
ye draw continual virtue from him by faith. Eating his flesh is
only another expression for believing.
55. Meat - drink indeed - With which the soul of a believer is as
truly fed, as his body with meat and drink.
57. I live by the Father - Being one with him. He shall live by me
-Being one with me. Amazing union!
58. This is - That is, I am the bread - Which is not like the manna
your fathers ate, who died notwithstanding.
60. This is a hard saying - Hard to the children of the world, but
sweet to the children of God. Scarce ever did our Lord speak more
sublimely, even to the apostles in private. Who can hear - Endure
it?
62. What if ye shall see the Son of man ascend where he was
before? - How much more incredible will it then appear to you,
that he should give you his flesh to eat?
63. It is the Spirit - The spiritual meaning of these words, by
which God giveth life. The flesh - The bare, carnal, literal
meaning, profiteth nothing. The words which I have spoken, they
are spirit - Are to be taken in a spiritual sense and, when they are
so understood, they are life - That is, a means of spiritual life to
the hearers.
64. But there are some of you who believe not - And so receive no
life by them, because you take them in a gross literal sense. For
Jesus knew from the beginning - Of his ministry: who would
betray him - Therefore it is plain, God does foresee future
contingencies:- "But his foreknowledge causes not the fault,
Which had no less proved certain unforeknown."
65. Unless it be given - And it is given to those only who will
receive it on God's own terms.
66. From this time many of his disciples went back - So our Lord
now began to purge his floor: the proud and careless were driven
away, and those remained who were meet for the Master's use.
68. Thou hast the words of eternal life - Thou, and thou alone,
speakest the words which show the way to life everlasting.
69. And we - Who have been with thee from the beginning,
whatever others do, have known - Are absolutely assured, that
thou art the Christ.
70. Jesus answered the - And yet even ye have not all acted
suitable to this knowledge. Have I not chosen or elected you
twelve? - But they might fall even from that election. Yet one of
you - On this gracious warning, Judas ought to have repented; is a
devil - Is now influenced by one.
VII
1. After these things Jesus walked in Galilee - That is, continued
there, for some months after the second passover. For he would
not walk - Continue in Judea; because the Jews - Those of them
who did not believe; and in particular the chief priests, scribes,
and Pharisees, sought an opportunity to kill him.
2. The feast of tabernacles - The time, manner, and reason of this
feast may be seen, Lev. xxiii, 34, &c.
3. His brethren - So called according to the Jewish way of
speaking. They were his cousins, the sons of his mother's sister.
Depart hence - From this obscure place.
4. For no man doth any thing - Of this kind, in secret; but rather
desireth to be of public use. If thou really dost these things -These
miracles which are reported; show thyself to the world - To all
men.
6. Jesus saith, Your time is always ready - This or any time will
suit you.
7. The world cannot hate you - Because ye are of the world. But
me it hateth - And all that bear the same testimony.
10. He also went up to the feast - This was his last journey but one
to Jerusalem. The next time he went up he suffered.
11. The Jews - The men of Judea, particularly of Jerusalem.
12. There was much murmuring among the multitude - Much
whispering; many private debates with each other, among those
who were come from distant parts.
13. However no man spake openly of him - Not in favour of him:
for fear of the Jews - Those that were in authority.
14. Now at the middle of the feast - Which lasted eight days. It is
probable this was on the Sabbath day. Jesus went up into the
temple - Directly, without stopping any where else.
15. How does this man know letters, having never learned? - How
comes he to be so well acquainted with sacred literature as to be
able thus to expound the Scripture, with such propriety and
gracefulness, seeing he has never learned this, at any place of
education?
16. My doctrine is not mine - Acquired by any labour of learning;
but his that sent me - Immediately infused by him.
17. If any man be willing to do his will, he shall know of the
doctrine, whether it be of God - This is a universal rule, with
regard to all persons and doctrines. He that is thoroughly willing
to do it, shall certainly know what the will of God is.
18. There is no unrighteousness in him - No deceit or falsehood.
19. But ye are unrighteous; for ye violate the very law which ye
profess so much zeal for.
20. The people answered, Thou hast a devil - A lying spirit. Who
seeketh to kill thee? - These, coming from distant parts, probably
did not know the design of the priests and rulers.
21. I did - At the pool of Bethesda: one work - Out of many: and
ye all marvelled at it - Are amazed, because I did it on the Sabbath
day.
22. Moses gave you circumcision - The sense is, because Moses
enjoined you circumcision (though indeed it was far more ancient
than him) you think it no harm to circumcise a man on the
Sabbath: and are ye angry at me (which anger had now continued
sixteen months) for doing so much greater a good, for healing a
man, body and soul, on the Sabbath?
27. When Christ cometh, none knoweth whence he is - This
Jewish tradition was true, with regard to his Divine nature: in that
respect none could declare his generation. But it was not true with
regard to his human nature, for both his family and the place of
his birth were plainly foretold.
28. Then cried Jesus - With a loud and earnest voice. Do ye both
know me, and know whence I am? - Ye do indeed know whence I
am as a man. But ye know not my Divine nature, nor that I am
sent from God.
29. l am from him - By eternal generation: and he hath sent me -
His mission follows from his generation. These two points answer
those: Do ye know me? Do ye know whence I am?
30. His hour - The time of his suffering.
33. Then said Jesus - Continuing his discourse (from ver. 29)
which they had interrupted.
34. Ye shall seek me - Whom ye now despise. These words are, as
it were, the text which is commented upon in this and the
following chapter. Where I am - Christ's so frequently saying
while on earth, where I am, when he spake of his being in heaven,
intimates his perpetual presence there in his Divine nature: though
his going thither was a future thing, with regard to his human
nature.
35. Will he go to the dispersed among the Greeks - The Jews
scattered abroad in heathen nations, Greece particularly. Or, Will
he teach the Greeks? - The heathens themselves.
37. On the last, the great day of the feast - On this day there was
the greatest concourse of people, and they were then wont to fetch
water from the fountain of Siloam, which the priests poured out
on the great altar, singing one to an other, With joy shall ye draw
water from the wells of salvation. On this day likewise they
commemorated God's miraculously giving water out of the rock,
and offered up solemn prayers for seasonable rains.
38. He that believeth - This answers to let him come to me. And
whosoever doth come to him by faith, his inmost soul shall be
filled with living water, with abundance of peace, joy, and love,
which shall likewise flow from him to others. As the Scripture
hath said - Not expressly in any one particular place. But here is a
general reference to all those scriptures which speak of the
effusion of the Spirit by the Messiah, under the similitude of
pouring out water. Zech. xiv, 8.
39. The Holy Ghost was not yet given - That is, those fruits of the
Spirit were not yet given even to true believers, in that full
measure.
40. The prophet - Whom we expect to be the forerunner of the
Messiah.
42. From Bethlehem - And how could they forget that Jesus was
born there? Had not Herod given them terrible reason to
remember it? Micah v, 2.
48. Hath any of the rulers - Men of rank or eminence, or of the
Pharisees - Men of learning or religion, believed on him?
49. But this populace, who know not the law - This ignorant
rabble; are accursed - Are by that ignorance exposed to the curse
of being thus seduced.
50. Nicodemus, he that came to him by night - Having now a little
more courage, being one of them - Being present as a member of
the great council, saith to them - Do not we ourselves act as if we
knew not the law, if we pass sentence on a man before we hear
him?
52. They answered - By personal reflection; the argument they
could not answer, and therefore did not attempt it. Art thou also a
Galilean? - One of his party? Out of Galilee ariseth no prophet -
They could not but know the contrary. They knew Jonah arose out
of Gethhepher; and Nahum from another village in Galilee. Yea,
and Thisbe, the town of Elijah, the Tishbite, was in Galilee also.
They might likewise have known that Jesus was not born in
Galilee, but at Bethlehem, even from the public register there, and
from the genealogies of the family of David. They were conscious
this poor answer would not bear examination, and so took care to
prevent a reply.
53. And every man went to his own house - So that short plain
question of Nicodemus spoiled all their measures, and broke up
the council! A word spoken in season, how good it is! Especially
when God gives it his blessing.
VIII
5. Moses hath commanded us to stone such - If they spoke
accurately, this must have been a woman, who, having been
betrothed to a husband, had been guilty of this crime before the
marriage was completed; for such only Moses commanded to be
stoned. He commanded indeed that other adulteresses should be
put to death; but the manner of death was not specified. Deut.
xxii, 23.
6. That they might have to accuse him - Either of usurping the
office of a judge, if he condemned her, or of being an enemy to
the law, if he acquitted her. Jesus stooping down, wrote with his
finger on the ground - God wrote once in the Old Testament;
Christ once in the New: perhaps the words which he afterward
spoke, when they continued asking him. By this silent action, he,
1, fixed their wandering, hurrying thoughts, in order to awaken
their consciences: and, 2, signified that he was not then come to
condemn but to save the world.
7. He that is without sin - He that is not guilty: his own conscience
being the judge) either of the same sin, or of some nearly
resembling it; let him - as a witness, cast the first stone at her.
9. Beginning at the eldest - Or the elders. Jesus was left alone -By
all those scribes and Pharisees who proposed the question. But
many others remained, to whom our Lord directed his discourse
presently after.
10. Hath no man condemned thee? - Hath no judicial sentence
been passed upon thee?
11. Neither do I condemn thee - Neither do I take upon me to pass
any such sentence. Let this deliverance lead thee to repentance.
12. He that followeth me shall in nowise walk in darkness - In
ignorance, wickedness, misery: but shall have the light of life -He
that closely, humbly, steadily follows me, shall have the Divine
light continually shining upon him, diffusing over his soul
knowledge, holiness, joy, till he is guided by it to life everlasting.
13. Thou testifiest of thyself; thy testimony is not valid - They
retort upon our Lord his own words, chap. v, 31; if I testify of
myself, my testimony is not valid. He had then added, There is
another who testifieth of me. To the same effect he replies here,
verse 14, Though I testify of myself, yet my testimony is valid;
for I am inseparably united to the Father. I know - And from firm
and certain knowledge proceeds the most unexceptionable
testimony: whence I came, and whither I go - To these two heads
may be referred all the doctrine concerning Christ. The former is
treated of verse 16, &c., the latter ver. 21, &c. For I know whence
I came - That is, For I came from God, both as God and as man.
And I know it, though ye do not.
15. Ye judge after the flesh - As the flesh, that is, corrupt nature
dictates. I judge no man - Not thus; not now; not at my first
coming.
16. I am not alone - No more in judging, than in testifying: but I
and the Father that sent me - His Father is in him, and he is in the
Father, chap. xiv, 10, 11; and so the Father is no more alone
without the Son, than the Son is without the Father, Prov. viii, 22,
23, 30. His Father and he are not one and another God, but one
God, (though distinct persons,) and so inseparable from each
other. And though the Son came from the Father, to assume
human nature, and perform his office as the Messiah upon earth,
as God is sometimes said to come from heaven, for particular
manifestations of himself; yet Christ did not leave the Father, nor
the Father leave him, any more than God leaves heaven when he
is said to come down to the earth.
17. Deut. xix, 15.
19. Then said they to him, Where is thy Father? Jesus answered -
Showing the perverseness of their question; and teaching that they
ought first to know the Son, if they would know the Father.
Where the Father is - he shows, ver. 23. Meantime he plainly
intimates that the Father and he were distinct persons, as they
were two witnesses; and yet one in essence, as the knowledge of
him includes the knowledge of the Father.
23. Ye are - Again he passes over their interruption, and proves
what he advanced, ver. 21. Of them that are beneath - From the
earth. I am of them that are above - Here he directly shows
whence he came, even from heaven, and whither he goes.
24. If ye believe not that I AM - Here (as in ver. 58) our Lord
claims the Divine name, I AM, Exod. iii, 14. But the Jews, as if he
had stopped short, and not finished the sentence, answered, Who
art thou?
25. Even what I say to you from the beginning - The same which I
say to you, as it were in one discourse, with one even tenor from
the time I first spake to you.
26. I have many things to say and to judge of you - I have much to
say concerning your inexcusable unbelief: but he that sent me is
true - Whether ye believe or no. And I speak the things which I
have heard from him - I deliver truly what he hath given me in
charge.
27. They understood not - That by him that sent him he meant
God the Father. Therefore in ver. 28, 29 he speaks plainly of the
Father, and again claims the Divine name, I AM.
28. When ye shall have lifted up - On the cross, ye shall know -
And so many of them did, that I AM - God over all; and that I do
nothing of myself - Being one with the Father.
29. The Father hath not left me alone - Never from the moment I
came into the world.
32. The truth - Written in your hearts by the Spirit of God, shall
make you free - From guilt, sin, misery, Satan.
33. They - The other Jews that were by, (not those that believed,)
as appears by the whole tenor of the conversation. We were never
enslaved to any man - A bold, notorious untruth. At that very time
they were enslaved to the Romans.
34. Jesus answered - Each branch of their objection, first
concerning freedom, then concerning their being Abraham's
offspring, ver. 37, &c. He that committeth sin, is, in fact, the slave
of sin.
35. And the slave abideth not in the house - All sinners shall be
cast out of God's house, as the slave was out of Abraham's: but I,
the Son, abide therein for ever.
36. If I therefore make you free, ye - shall partake of the same
privilege: being made free from all guilt and sin, ye shall abide in
the house of God for ever.
37. I know that ye are Abraham's offspring - As to the other
branch of your objection, I know that, ye are Abraham's offspring,
after the flesh; but not in a spiritual sense. Ye are not followers of
the faith of Abraham: my word hath no place in your hearts.
41. Ye do the deeds of your father - He is not named yet. But
when they presumed to call God their Father, then he is expressly
called the devil, ver. 44.
42. I proceeded forth - As God, and come - As Christ.
43. Ye cannot - Such is your stubbornness and pride, hear -
Receive, obey my word. Not being desirous to do my will, ye
cannot understand my doctrine, chap. vii, 17.
44. He was a murderer - In inclination, from the beginning - Of
his becoming a devil; and abode not in the truth - Commencing
murderer and liar at the same time. And certainly he was a killer
of men (as the Greek word properly signifies) from the beginning
of the world: for from the very creation he designed and contrived
the ruin of men. When he speaketh a lie, he speaketh of his own -
For he is the proper parent, and, as it were, creator of it. See the
origin not only of lies, but of evil in general!
45. Because I speak the truth - Which liars hate.
46. Which of you convicteth me of sin? - And is not my life as
unreprovable as my doctrine? Does not my whole behaviour
confirm the truth of what I teach?
47. He that is of God - That either loves or fears him, heareth -
With joy and reverence, God's words - Which I preach.
48. Say we not well - Have we not just cause to say, Thou art, a
Samaritan - An enemy to our Church and nation; and hast a devil?
-Art possessed by a proud and lying spirit?
49. I honour my Father - I seek his honour only.
50. I seek not my own glory - That is, as I am the Messiah, I
consult not my own glory. I need not. For my Father consulteth it,
and will pass sentence on you accordingly.
51. If a man keep my word - So will my Father consult my glory.
We keep his doctrine by believing, his promises by hoping, his
command by obeying. He shall never see death - That is, death
eternal. He shall live for ever. Hereby he proves that he was no
Samaritan; for the Samaritans in general were Sadducees.
54. If I honour myself - Referring to their words, Whom makest
thou thyself?
56. He saw it - By faith in types, figures, and promises; as
particularly in Melchisedec; in the appearance of Jehovah to him
in the plains of Mamre, Gen. xviii, 1; and in the promise that in
his seed all the nations of the earth shall be blessed. Possibly he
had likewise a peculiar Revelation either of Christ's first or second
coming.
57. Thou art not yet fifty years old - At the most. Perhaps the
gravity of our Lord's countenance, together with his afflictions
and labours, might make him appear older than he really was.
Hast thou seen Abraham - Which they justly supposed must have
been, if Abraham had seen him.
58. Before Abraham was I AM - Even from everlasting to
everlasting. This is a direct answer to the objection of the Jews,
and shows how much greater he was than Abraham.
59. Then they took up stones - To stone him as a blasphemer; but
Jesus concealed himself - Probably by becoming invisible; and so
passed on - With the same ease as if none had been there.
IX
2. Who sinned, this man or his parents, that he was born blind? -
That is, was it for his own sins, or the sins of his parents? They
suppose (as many of the Jews did, though without any ground
from Scripture) that he might have sinned in a pre-existent state,
before he came into the world.
3. Jesus answered, Neither hath this man sinned, nor his parents -
It was not the manner of our Lord to answer any questions that
were of no use, but to gratify an idle curiosity. Therefore he
determines nothing concerning this. The scope of his answer is, It
was neither for any sins of his own, nor yet of his parents; but that
the power of God might be displayed.
4. The night is coming - Christ is the light. When the light is
withdrawn night comes, when no man can work - No man can do
any thing toward working out his salvation after this life is ended.
Yet Christ can work always. But he was not to work upon earth,
only during the day, or season which was appointed for him.
5. I am the light of the world - I teach men inwardly by my Spirit,
and outwardly by my preaching, what is the will of God; and I
show them, by my example, how they must do it.
6. He anointed the eyes of the blind man with the clay - This
might almost have blinded a man that had sight. But what could it
do toward curing the blind? It reminds us that God is no farther
from the event, when he works either with, or without means, and
that all the creatures are only that which his almighty operation
makes them.
7. Go, wash at the pool of Siloam - Perhaps our Lord intended to
make the miracle more taken notice of. For a crowd of people
would naturally gather round him to observe the event of so
strange a prescription, and it is exceeding probable, the guide who
must have led him in traversing a great part of the city, would
mention the errand he was going upon, and so call all those who
saw him to a greater attention. From the fountain of Siloam,
which was without the walls of Jerusalem, a little stream flowed
into the city, and was received in a kind of basin, near the temple,
and called the pool of Siloam. Which is, by interpretation, Sent -
And so was a type of the Messiah, who was sent of God. He went
and washed, and came seeing - He believed, and obeyed, and
found a blessing. Had he been wise in his own eyes, and reasoned,
like Naaman, on the impropriety of the means, he had justly been
left in darkness. Lord, may our proud hearts be subdued to the
methods of thy recovering grace! May we leave thee to choose
how thou wilt bestow favours, which it is our highest interest to
receive on any terms.
11. A man called Jesus - He seems to have been before totally
ignorant of him.
14. Anointing the eyes - With any kind of medicine on the
Sabbath, was particularly forbidden by the tradition of the elders.
16. This man is not of God - Not sent of God. How can a man that
is a sinner - That is, one living in wilful sin, do such miracles?
17. What sayest thou of him, for that he hath opened thine eyes? -
What inference dost thou draw herefrom?
22. He should be put out of the synagogue - That is be
excommunicated.
27. Are ye also - As well as I, at length convinced and willing to
be his disciples?
29. We know not whence he is - By what power and authority he
does these things.
30. The man answered - Utterly illiterate as he was. And with
what strength and clearness of reason! So had God opened the
eyes of his understanding, as well as his bodily eyes. Why, herein
is a marvelous thing, that ye - The teachers and guides of the
people, should not know, that a man who has wrought a miracle,
the like of which was never heard of before, must be from heaven,
sent by God.
31. We - Even we of the populace, know that God heareth not
sinners - Not impenitent sinners, so as to answer their prayers in
this manner. The honest courage of this man in adhering to the
truth, though he knew the consequence, ver. 22, gives him claim
to the title of a confessor.
33. He could do nothing - Of this kind; nothing miraculous.
34. Born in sin - And therefore, they supposed, born blind. They
cast him out - Of the synagogue; excommunicated him.
35. Having found him - For he had sought him.
36. Who is he, that I may believe? - This implies some degree of
faith already. He was ready to receive whatever Jesus said.
37. Lord, I believe - What an excellent spirit was this man of! Of
so deep and strong an understanding; (as he had just shown to the
confusion of the Pharisees,) and yet of so teachable a temper!
39. For judgment am I come into the world - That is, the
consequence of my coming will be, that by the just judgment of
God, while the blind in body and soul receive their sight, they
who boast they see, will be given up to still greater blindness than
before.
41. If ye had been blind - Invincibly ignorant; if ye had not had so
many means of knowing: ye would have had no sin -
Comparatively to what ye have now. But now ye say - Ye
yourselves acknowledge, Ye see, therefore your sin remaineth -
Without excuse, without remedy.
X
1. He that entereth not by the door - By Christ. He is the only
lawful entrance. Into the sheepfold - The Church. He is a thief and
a robber - In God's account. Such were all those teachers, to
whom our Lord had just been speaking.
3. To him the door keeper openeth - Christ is considered as the
shepherd, ver. 11. As the door in the first and following verses.
And as it is not unworthy of Christ to be styled the door, by which
both the sheep and the true pastor enter, so neither is it unworthy
of God the Father to be styled the door keeper. See Acts xiv, 27;
Colossians iv, 3; Rev. iii, 8; Acts xvi, 14. And the sheep hear his
voice - The circumstances that follow, exactly agree with the
customs of the ancient eastern shepherds. They called their sheep
by name, went before them and the sheep followed them. So real
Christians hear, listen to, understand, and obey the voice of the
shepherd whom Christ hath sent. And he counteth them his own,
dearer than any friend or brother: calleth, advises, directs each by
name, and leadeth them out, in the paths of righteousness, beside
the waters of comfort.
4. He goeth before them - In all the ways of God, teaching them in
every point, by example as well as by precept; and the sheep
follow him - They tread in his steps: for they know his voice -
Having the witness in themselves that his words are the wisdom
and the power of God. Reader, art thou a shepherd of souls? Then
answer to God. Is it thus with thee and thy flock?
5. They will not follow a stranger - One whom Christ hath not
sent, who doth not answer the preceding description. Him they
will not follow - And who can constrain them to it? But will flee
from him - As from the plague. For they know not the voice of
strangers - They cannot relish it; it is harsh and grating to them.
They find nothing of God therein.
6. They - The Pharisees, to whom our Lord more immediately
spake, as appears from the close of the foregoing chapter.
7. I am the door - Christ is both the Door and the Shepherd, and
all things.
8. Whosoever are come - Independently of me, assuming any part
of my character, pretending, like your elders and rabbis, to a
power over the consciences of men, attempting to make laws in
the Church, and to teach their own traditions as the way of
salvation: all those prophets and expounders of God's word, that
enter not by the door of the sheepfold, but run before I have sent
them by my Spirit. Our Lord seems in particular to speak of those
that had undertaken this office since he began his ministry, are
thieves -Stealing temporal profit to themselves, and robbers -
Plundering and murdering the sheep.
9. If any one - As a sheep, enter in by me - Through faith, he shall
be safe - From the wolf, and from those murdering shepherds.
And shall go in and out - Shall continually attend on the
shepherds whom I have sent; and shall find pasture - Food for his
soul in all circumstances.
10. The thief cometh not but to steal, and to kill, and to destroy -
That is, nothing else can be the consequence of a shepherd's
coming, who does not enter in by me.
12. But the hireling - It is not the bare receiving hire, which
denominates a man a hireling: (for the labourer is worthy of his
hire; Jesus Christ himself being the Judge: yea, and the Lord hath
ordained, that they who preach the Gospel, should live of the
Gospel:) but the loving hire: the loving the hire more than the
work: the working for the sake of the hire. He is a hireling, who
would not work, were it not for the hire; to whom this is the great
(if not only) motive of working. O God! If a man who works only
for hire is such a wretch, a mere thief and a robber, what is he
who continually takes the hire, and yet does not work at all? The
wolf - signifies any enemy who, by force or fraud, attacks the
Christian's faith, liberty, or life. So the wolf seizeth and scattereth
the flock - He seizeth some, and scattereth the rest; the two ways
of hurting the flock of Christ.
13. The hireling fleeth because he is a hireling - Because he loves
the hire, not the sheep.
14. I know my sheep - With a tender regard and special care: and
am known of mine - With a holy confidence and affection.
15. As the Father knoweth me, and I know the Father - With such
a knowledge as implies an inexpressible union: and I lay down my
life - Speaking of the present time. For his whole life was only a
going unto death.
16. I have also other sheep - Which he foreknew; which are not of
this fold - Not of the Jewish Church or nation, but Gentiles. I must
bring them likewise - Into my Church, the general assembly of
those whose names are written in heaven. And there shall be one
flock - (Not one fold, a plain false print) no corrupt or divided
flocks remaining. And one shepherd - Who laid down his life for
the sheep, and will leave no hireling among them. The unity both
of the flock and the shepherd shall be completed in its season. The
shepherd shall bring all into one flock: and the whole flock shall
hear the one shepherd.
17. I lay down my life that I may take it again - I cheerfully die to
expiate the sins of men, to the end I may rise again for their
justification.
18. I lay it down of myself - By my own free act and deed. I have
power to lay it down, and I have power to take it again - I have an
original power and right of myself, both to lay it down as a
ransom, and to take it again, after full satisfaction is made, for the
sins of the whole world. This commission have I received of my
Father - Which I readily execute. He chiefly spoke of the Father,
before his suffering: of his own glory, after it. Our Lord's
receiving this commission as mediator is not to be considered as
the ground of his power to lay down and resume his life. For this
he had in him self, as having an original right to dispose thereof,
antecedent to the Father's commission. But this commission was
the reason why he thus used his power in laying down his life. He
did it in obedience to his Father.
21. These are not the words - The word in the original takes in
actions too.
22. It was the feast of the dedication - Instituted by Judas
Maccabeus, 1 Macc. iv, 59, when he purged and dedicated the
altar and temple after they had been polluted. So our Lord
observed festivals even of human appointment. Is it not, at least,
innocent for us to do the same?
23. In Solomon's portico - Josephus informs us, that when
Solomon built the temple, he filled up a part of the adjacent
valley, and built a portico over it toward the east. This was a noble
structure, supported by a wall four hundred cubits high: and
continued even to the time of Albinus and Agrippa, which was
several years after the death of Christ.
26. Ye do not believe, because ye are not of my sheep - Because
ye do not, will not follow me: because ye are proud, unholy,
lovers of praise, lovers of the world, lovers of pleasure, not of
God.
27, 28, 29. My sheep hear my voice, and I know them, and they
follow me, &c.- Our Lord still alludes to the discourse he had
before this festival. As if he had said, My sheep are they who,
1. Hear my voice by faith;
2. Are known (that is, approved) by me, as loving me; and
3. Follow me, keep my commandments, with a believing, loving
heart. And to those who,
1. Truly believe (observe three promises annexed to three
conditions) I give eternal life. He does not say, I will, but I give.
For he that believeth hath everlasting life. Those whom,
2. I know truly to love me, shall never perish, provided they abide
in my love.
3. Those who follow me, neither men nor devils can pluck out of
my hand. My Father who hath, by an unchangeable decree, given
me all that believe, love, and obey, is greater than all in heaven or
earth, and none is able to pluck them out of his hand.
30. I and the Father are one - Not by consent of will only, but by
unity of power, and consequently of nature. Are - This word
confutes Sabellius, proving the plurality of persons: one - This
word confutes Arius, proving the unity of nature in God. Never
did any prophet before, from the beginning of the world, use any
one expression of himself, which could possibly be so interpreted
as this and other expressions were, by all that heard our Lord
speak. Therefore if he was not God he must have been the vilest
of men.
34. Psalm lxxxii, 6.
35. If he (God) called them gods unto whom the word of God
came, (that is, to whom God was then speaking,) and the Scripture
cannot be broken - That is, nothing which is written therein can be
censured or rejected.
36. Say ye of him whom the Father hath sanctified, and sent into
the world - This sanctification (whereby he is essentially the Holy
One of God) is mentioned as prior to his mission, and together
with it implies, Christ was God in the highest sense, infinitely
superior to that wherein those Judges were so called.
38. That ye may know and believe - In some a more exact
knowledge precedes, in others it follows faith. I am in the Father
and the Father in me. I and the Father are one - These two
sentences illustrate each other.
40. To the desert place where John baptized, and gave so
honourable a testimony of him.
41. John did no miracle - An honour reserved for him, whose
forerunner he was.
XI
1. One Lazarus - It is probable, Lazarus was younger than his
sisters. Bethany is named, the town of Mary and Martha, and
Lazarus is mentioned after them, ver. 5. Ecclesiastical history
informs us, that Lazarus was now thirty years old, and that he
lived thirty years after Christ's ascension.
2. It was that Mary who afterward anointed, &c. She was more
known than her elder sister Martha, and as such is named before
her.
4. This sickness is not to death, but for the glory of God - The
event of this sickness will not be death, in the usual sense of the
word, a final separation of his soul and body; but a manifestation
of the glorious power of God.
7. Let us go into Judea - From the country east of Jordan, whither
he had retired some time before, when the Jews sought to stone
him, chap. x, 39,
40.
9. Are there not twelve hours in the day? - The Jews always
divided the space from sunrise to sunset, were the days longer or
shorter, into twelve parts: so that the hours of their day were all
the year the same in number, though much shorter in winter than
in summer. If any man walk in the day he stumbleth not - As if he
had said, So there is such a space, a determined time, which God
has allotted me. During that time I stumble not, amidst all the
snares that are laid for me. Because he seeth the light of this world
- And so I see the light of God surrounding me.
10. But if a man walk in the night - If he have not light from God;
if his providence does no longer protect him.
11. Our friend Lazarus sleepeth - This he spoke, just when he
died. Sleepeth - Such is the death of good men in the language of
heaven. But the disciples did not yet understand this language.
And the slowness of our understanding makes the Scripture often
descend to our barbarous manner of speaking.
16. Thomas in Hebrew, as Didymus in Greek, signifies a twin.
With him - With Jesus, whom he supposed the Jews would kill. It
seems to be the language of despair.
20. Mary sat in the house - Probably not hearing what was said.
22. Whatsoever thou wilt ask, God will give it thee - So that she
already believed he could raise him from the dead.
25. l am the resurrection - Of the dead. And the life - Of the
living. He that believeth in me, though he die, yet shall he live - In
life everlasting.
32. She fell at his feet - This Martha had not done. So she makes
amends for her slowness in coming.
33. He groaned - So he restrained his tears. So he stopped them
soon after, ver. 38. He troubled himself - An expression
amazingly elegant, and full of the highest propriety. For the
affections of Jesus were not properly passions, but voluntary
emotions, which were wholly in his own power. And this tender
trouble which he now voluntarily sustained, was full of the
highest order and reason.
35. Jesus wept - Out of sympathy with those who were in tears all
around him, as well as from a deep sense of the misery sin had
brought upon human nature.
37. Could not this person have even caused, that this man should
not have died? - Yet they never dreamed that he could raise him
again! What a strange mixture of faith and unbelief.
38. It was a cave - So Abraham, Isaac, and Jacob, and their wives,
except Rachel, were buried in the cave of Machpelah, Gen. xlix,
29-31. These caves were commonly in rocks, which abounded in
that country, either hollowed by nature or hewn by art. And the
entrance was shut up with a great stone, which sometimes had a
monumental inscription.
39. Lord, by this time he stinketh - Thus did reason and faith
struggle together.
40. Said I not - It appears by this, that Christ had said more to
Martha than is before recorded.
41. Jesus lifted up his eyes - Not as if he applied to his Father for
assistance. There is not the least show of this. He wrought the
miracle with an air of absolute sovereignty, as the Lord of life and
death. But it was as if he had said, I thank thee, that by the
disposal of thy providence, thou hast granted my desire, in this
remarkable opportunity of exerting my power, and showing forth
thy praise.
43. He cried with a loud voice - That all who were present might
hear. Lazarus, come forth - Jesus called him out of the tomb as
easily as if he had been not only alive, but awake also.
44. And he came forth bound hand and foot with grave clothes -
Which were wrapt round each hand and each foot, and his face
was wrapt about with a napkin - If the Jews buried as the
Egyptians did, the face was not covered with it, but it only went
round the forehead, and under the chin; so that he might easily see
his way.
45. Many believed on Him - And so the Son of God was glorified,
according to what our Lord had said, ver. 4.
46. But some of them went to the Pharisees - What a dreadful
confirmation of that weighty truth, If they hear not Moses and the
prophets, neither will they be persuaded though one rose from the
dead!
47. What do we? - What? Believe. Yea, but death yields to the
power of Christ sooner than infidelity.
48. All men will believe - And receive him as the Messiah. And
this will give such umbrage to the Roman that they will come and
subvert both our place - Temple; and nation - Both our Church
and state. Were they really afraid of this? Or was it a fair colour
only? Certainly it was no more. For they could not but know, that
he that raised the dead was able to conquer the Romans.
49. That year - That memorable year, in which Christ was to die.
It was the last and chief of Daniel's seventy weeks, the fortieth
year before the destruction of Jerusalem, and was celebrated for
various causes, in the Jewish history. Therefore that year is so
peculiarly mentioned: Caiaphas was the high priest both before
and after it. Ye know nothing - He reproves their slow
deliberations in so clear a case.
50. It is expedient that one man should die for the people - So God
overruled his tongue, for he spake not of himself, by his own
spirit only, but by the spirit of prophecy. And thus he gave
unawares as clear a testimony to the priestly, as Pilate did to the
kingly office of Christ.
52. But that, he might gather into one - Church, all the children of
God that were scattered abroad - Through all ages and nations.
55. Many went up to purify themselves - That they might remove
all hindrances to their eating the passover.
XII
1. Six days before the passover - Namely, on the Sabbath: that
which was called by the Jews, "The Great Sabbath." This whole
week was anciently termed "The great and holy week." Jesus
came - From Ephraim, chap. xi, 54.
2. It seems Martha was a person of some figure, from the great
respect which was paid to her and her sister, in visits and
condolences on Lazarus's death, as well as from the costly
ointment mentioned in the next verse. And probably it was at their
house our Lord and his disciples lodged, when he returned from
Jerusalem to Bethany, every evening of the last week of his life,
upon which he was now entered.
3. Then Mary, taking a pound of ointment - There were two
persons who poured ointment on Christ. One toward the
beginning of his ministry, at or near Nain, Luke vii, 37, &c. The
other six days before his last passover, at Bethany; the account of
whom is given here, as well as by St. Matthew and Mark.
7. Against the day of my burial - Which now draws nigh.
10. The chief priests consulted, how to kill Lazarus also - Here is
the plain reason why the other evangelists, who wrote while
Lazarus was living, did not relate his story.
12. The next day - On Sunday. Who were come to the feast - So
that this multitude consisted chiefly of Galileans, not men of
Jerusalem. Matt. xxi, 8.
13. Psalm cxviii, 26; Mark xi, 8; Luke xix, 36.
15. Fear not - For his meekness forbids fear, as well as the end of
his coming. Zech. ix, 9.
16. These things his disciples understood not at first - The design
of God's providential dispensations is seldom understood at first.
We ought therefore to believe, though we understand not, and to
give ourselves up to the Divine disposal. The great work of faith
is, to embrace those things which we knew not now, but shall
know hereafter. When he had been glorified - At his ascension.
17. When he called Lazarus out of the tomb - How admirably
does the apostle express, as well the greatness of the miracle, as
the facility with which it was wrought! The easiness of the
Scripture style on the most grand occurrences, is more sublime
than all the pomp of orators.
18. The multitude went to meet him, because they heard - From
those who had seen the miracle. So in a little time both joined
together, to go before and to follow him.
20. Certain Greeks - A prelude of the Gentile Church. That these
were circumcised does not appear. But they came up on purpose
to worship the God of Israel.
21. These came to Philip of Bethsaida in Galilee - Perhaps they
used to lodge there, in their journey to Jerusalem. Or they might
believe, a Galilean would be more ready to serve them herein,
than a Jew. Sir - They spake to him, as to one they were little
acquainted with. We would see Jesus - A modest request. They
could scarce expect that he would now have time to talk with
them.
23. The hour is come that the Son of man should be glorified -
With the Father and in the sight of every creature. But he must
suffer first.
24. Unless a grain of wheat die - The late resurrection of Lazarus
gave our Lord a natural occasion of speaking on this subject. And
agreeable to his infinite knowledge, he singles out, from among so
many thousands of seeds, almost the only one that dies in the
earth: and which therefore was an exceeding proper similitude,
peculiarly adapted to the purpose for which he uses it. The like is
not to be found in any other grain, except millet, and the large
bean.
25. He that loveth his life - More than the will of God; shall lose it
eternally: and he that hateth his life - In comparison of the will of
God, shall preserve it. Matt. x, 39.
26. Let him follow me - By hating his life: and where I am - In
heaven. If any man serve me - Thus, him will the Father honour.
27. Now is my soul troubled - He had various foretastes of his
passion. And what shall I say? - Not what shall I choose? For his
heart was fixed in choosing the will of his Father: but he laboured
for utterance. The two following clauses, Save me from this hour -
For this cause I came - Into the world; for the sake of this hour (of
suffering) seem to have glanced through his mind in one moment.
But human language could not so express it.
28. Father, glorify thy name - Whatever I suffer. Now the trouble
was over. I have glorified it - By thy entrance into this hour. And I
will glorify it - By thy passing through it.
29. The multitude who stood and heard - A sound, but not the
distinct words - In the most glorious Revelations there may
remain something obscure, to exercise our faith. Said, It
thundered -Thunder did frequently attend a voice from heaven.
Perhaps it did so now.
31. Now - This moment. And from this moment Christ thirsted
more than ever, till his baptism was accomplished. Is the
judgment of this world - That is, now is the judgment given
concerning it, whose it shall be. Now shall the prince of this world
- Satan, who had gained possession of it by sin and death, be cast
out -That is, judged, condemned, cast out of his possession, and
out of the bounds of Christ's kingdom.
32. Lifted up from the earth - This is a Hebraism which signifies
dying. Death in general is all that is usually imported. But our
Lord made use of this phrase, rather than others that were
equivalent, because it so well suited the particular manner of his
death. I will draw all men - Gentiles as well as Jews. And those
who follow my drawings, Satan shall not be able to keep.
34. How sayest thou, The Son of man must be lifted up? - How
can these things be reconciled? Very easily. He first dies, and then
abideth for ever. Who is this Son of man? - Is he the Christ?
Psalm cx, 4.
35. Then Jesus said to them - Not answering them directly, but
exhorting them to improve what they had heard already. The light
- I and my doctrine.
36. The children of light - The children of God, wise, holy, happy.
37. Though he had done so many miracles before them - So that
they could not but see them.
38. The arm of the Lord - The power of God manifested by Christ,
in his preaching, miracles, and work of redemption. Isaiah liii, 1.
39. Therefore now they could not believe - That is, by the just
judgment of God, for their obstinacy and wilful resistance of the
truth, they were at length so left to the hardness of their hearts,
that neither the miracles nor doctrines of our Lord could make any
impression upon them.
40. Isaiah vi, 10; Matt. xiii, 14; Acts xxviii, 26.
41. When he saw his glory - Christ's, Isaiah vi, 1, &c. And it is
there expressly said to be the glory of the Lord, Jehovah, the
Supreme God.
44. Jesus said with a loud voice - This which follows to the end of
the chapter, is with St. John the epilogue of our Lord's public
discourses, and a kind of recapitulation of them. Believeth not on
me - Not on me alone, but also on him that sent me: because the
Father hath sent the Son, and because he and the Father are one.
45. And he that seeth me - By the eye of faith.
47. I judge him not - Not now: for I am not come to judge the
world. See, Christ came to save even them that finally perish!
Even these are a part of that world, which he lived and died to
save.
50. His commandment - Kept, is life everlasting - That is the way
to it, and the beginning of it.
XIII
1. Before the feast - Namely, on Wednesday, in the paschal week.
Having loved his own - His apostles, he loved them to the end -
Of his life.
2. Having now - Probably now first.
3. Jesus knowing - Though conscious of his own greatness, thus
humbled himself.
4. Layeth aside his garments - That part of them which would
have hindered him.
5. Into the basin - A large vessel was usually placed for this very
purpose, wherever the Jews supped.
7. What I do thou knowest not now; but thou shalt know hereafter
- We do not now know perfectly any of his works, either of
creation, providence, or grace. It is enough that we can love and
obey now, and that we shall know hereafter.
8. If I wash thee not - If thou dost not submit to my will, thou hast
no part with me - Thou art not my disciple. In a more general
sense it may mean, If I do not wash thee in my blood, and purify
thee by my Spirit, thou canst have no communion with me, nor
any share in the blessings of my kingdom.
9. Lord, not my feet only - How fain would man be wiser than
God! Yet this was well meant, though ignorant earnestness.
10. And so ye, having been already cleansed, need only to wash
your feet - That is, to walk holy and undefiled.
14. Ye ought also to wash one another's feet - And why did they
not? Why do we not read of any one apostle ever washing the feet
of any other? Because they understood the Lord better. They
knew he never designed that this should be literally taken. He
designed to teach them the great lesson of humble love, as well as
to confer inward purity upon them. And hereby he teaches us,
1. In every possible way to assist each other in attaining that
purity;
2. To wash each other's feet, by performing all sorts of good
offices to each other, even those of the lowest kind, when
opportunity serves, and the necessity of any calls for them.
16. The servant is not greater than his Lord - Nor therefore ought
to think much of either doing or suffering the same things.
18. I speak not of you all - When I call you happy, I know one of
you twelve whom I have chosen, will betray me; whereby that
scripture will be fulfilled. Psalm xli, 9.
20. And I put my own honour upon you, my ambassadors. Matt.
x, 40.
21. One of you - The speaking thus indefinitely at first was
profitable to them all.
23. There was lying in the bosom of Jesus - That is, sitting next to
him at table. This phrase only expresses the then customary
posture at meals, where the guests all leaned sidewise on couches.
And each was said to lie in the bosom of him who was placed
next above him. One of the disciples whom Jesus loved - St. John
avoids with great care the expressly naming himself. Perhaps our
Lord now gave him the first proof of his peculiar love, by
disclosing this secret to him.
24. Simon Peter - Behind Jesus, who lay between them.
25. Leaning down, and so asking him privately.
26. Jesus answered - In his ear. So careful was he not to offend (if
it had been possible) even Judas himself. The sop - Which he took
up while he was speaking. He giveth it to Judas - And probably
the other disciples thought Judas peculiarly happy! But when even
this instance of our Lord's tenderness could not move him, then
Satan took full possession.
27. What thou doest, do quickly - This is not a permission, much
less a command. It is only as if he had said, If thou art determined
to do it, why dost thou delay? Hereby showing Judas, that he
could not be hid, and expressing his own readiness to suffer.
28. None knew why he said this - Save John and Judas.
30. He went out - To the chief priests. But he returned afterward,
and was with them when they ate the passover, Matt. xxvi, 20,
though not at the Lord's Supper.
31. Jesus saith - Namely, the next day; on Thursday, in the
morning. Here the scene, as it were, is opened, for the discourse
which is continued in the following chapters. Now - While I speak
this, the Son of man is glorified - Being fully entered into his
glorious work of redemption. This evidently relates to the glory
which belongs to his suffering in so holy and victorious a manner.
33. Ye cannot come - Not yet; being not yet ripe for it. John vii,
34.
34. A new commandment - Not new in itself; but new in the
school of Christ: for he had never before taught it them expressly.
Likewise new, as to the degree of it, as I have loved you.
36. Peter saith, Lord, whither goest thou? - St. Peter seems to have
thought, that Christ, being rejected by the Jews, would go to some
other part of the earth to erect his throne, where he might reign
without disturbance, according to the gross notions he had of
Christ's kingdom. Thou canst not follow me now - But Peter
would not believe him. And he did follow him, chap. xviii, 15.
But it was afar off. And not without great loss.
38. The cock shall not have crowed - That is, cock crowing shall
not be over, till thou hast denied me thrice - His three-fold denial
was thrice foretold; first, at the time mentioned here; secondly, at
that mentioned by St. Luke; lastly, at that recorded by St.
Matthew and Mark.
XIV
1. Let not your heart be troubled - At my departure. Believe - This
is the sum of all his discourse, which is urged till they did believe,
chap. xvi, 30. And then our Lord prays and departs.
2. In my Father's house are many mansions - Enough to receive
both the holy angels, and your predecessors in the faith, and all
that now believe, and a great multitude, which no man can
number.
4. The way - Of faith, holiness, sufferings.
5. Thomas saith - Taking him in a gross sense.
6. To the question concerning the way, he answers, I am the way.
To the question concerning knowledge, he answers, I am the truth.
To the question whither, I am the life. The first is treated of in this
verse; the second, ver. 7-17; the third, xiv, 18, &c.
7. Ye have known - Ye have begun to know him.
10. I am in the Father - The words that I speak, &c. - That is, I am
one with the Father, in essence, in speaking, and in acting.
11. Believe me - On my own word, because I am God. The works
- This respects not merely the miracles themselves, but his
sovereign, Godlike way of performing them.
12. Greater works than these shall he do - So one apostle wrought
miracles merely by his shadow, Acts v, 15; another by
handkerchiefs carried from his body, Acts xix, 12; and all spake
with various tongues. But the converting one sinner is a greater
work than all these. Because I go to my Father - To send you the
Holy Ghost.
15. If ye love me, keep my commandments - Immediately after
faith he exhorts to love and good works.
16. And I will ask the Father - The 21st verse, ver. 21, shows the
connection between this and the preceding verses. And he will
give you another Comforter - The Greek word signifies also an
advocate, instructer, or encourager. Another - For Christ himself
was one. To remain with you for ever - With you, and your
followers in faith, to the end of the world.
17. The Spirit of truth - Who has, reveals, testifies, and defends
the truth as it is in Jesus. Whom the world - All who do not love
or fear God, cannot receive, because it seeth him not - Having no
spiritual senses, no internal eye to discern him; nor consequently
knoweth him. He shall be in you - As a constant guest. Your
bodies and souls shall be temples of the Holy Ghost dwelling in
you.
18. I will not leave you orphans - A word that is elegantly applied
to those who have lost any dear friend. I come to you - What was
certainly and speedily to be, our Lord speaks of as if it were
already.
19. But ye see me - That is, ye shall certainly see me. Because I
live, ye shall live also - Because I am the living One in my Divine
nature, and shall rise again in my human nature, and live for ever
in heaven: therefore ye shall live the life of faith and love on
earth, and hereafter the life of glory.
20. At that day - When ye see me after my resurrection; but more
eminently at the day of pentecost.
21. He that hath my commandments - Written in his heart. I will
manifest myself to him - More abundantly.
23. Jesus answered - Because ye love and obey me, and they do
not, therefore I will reveal myself to you, and not to them. My
Father will love him - The more any man loves and obeys, the
more God will love him. And we will come to him, and make our
abode with him - Which implies such a large manifestation of the
Divine presence and love, that the former in justification is as
nothing in comparison of it.
26. In my name - For my sake, in my room, and as my agent. He
will teach you all things - Necessary for you to know. Here is a
clear promise to the apostles, and their successors in the faith, that
the Holy Ghost will teach them all that truth which is needful for
their salvation.
27. Peace I leave with you - Peace in general; peace with God and
with your own consciences. My peace - In particular; that peace
which I enjoy, and which I create, I give - At this instant. Not as
the world giveth - Unsatisfying unsettled, transient; but filling the
soul with constant, even tranquillity. Lord, evermore give us this
peace! How serenely may we pass through the most turbulent
scenes of life, when all is quiet and harmonious within! Thou hast
made peace through the blood of thy cross. May we give all
diligence to preserve the inestimable gift inviolate, till it issue in
everlasting peace!
28. God the Father is greater than I - As he was man. As God,
neither is greater nor less than the other.
29. I have told you - Of my going and return.
30. The prince of this world is coming - To make his grand
assault. But he hath nothing in me - No right, no claim, or power.
There is no guilt in me, to give him power over me; no corruption
to take part with his temptation.
31. But I suffer him thus to assault me,
1. Because it is the Father's commission to me, chap. x, 18.
2. To convince the world of my love to the Father, in being
obedient unto death, Phil. ii, 8. Arise, let us go hence - Into the
city, to the passover. All that has been related from chap. xii, 31,
was done and said on Thursday, without the city. But what
follows in the fifteenth, sixteenth, and seventeenth chapters, was
said in the city, on the very evening of the passover just before he
went over the brook Kedron.
XV
1. I am the true vine - So the true bread, chap. vi, 32; that is, the
most excellent.
2. Every one that beareth fruit, he purifieth - by obeying the truth,
1 Pet. i, 22; and by inward or outward sufferings, Heb. xii, 10, 11.
So purity and fruitfulness help each other. That it may bear more
fruit - For this is one of the noblest rewards God can bestow on
former acts of obedience, to make us yet more holy, and fit for
farther and more eminent service.
3. Ye are clean - All of you, to whom I now speak, are purged
from the guilt and power of sin; by the word - Which, applied by
the Spirit, is the grand instrument of purifying the soul.
4. Abide in me - Ye who are now pure by living faith, producing
all holiness; by which alone ye can be in me.
5. I am the vine, ye are the branches - Our Lord in this whole
passage speaks of no branches but such as are, or at least were
once, united to him by living faith.
6. If any one abide not in me - By living faith; not by Church
communion only. He may thus abide in Christ, and be withered all
the time, and cast into the fire at last. He is cast out - Of the
vineyard, the invisible Church. Therefore he was in it once.
7. If ye abide in me, ye shall ask - Prayers themselves are a fruit
of faith, and they produce more fruit.
8. So shall ye be my disciples - Worthy of the name. To be a
disciple of Christ is both the foundation and height of Christianity.
9. Abide ye in my love - Keep your place in my affection. See that
ye do not forfeit that invaluable blessing. How needless a caution,
if it were impossible for them not to abide therein?
10. If ye keep my commandments, ye shall abide in my love - On
these terms, and no other, ye shall remain the objects of my
special affection.
11. That my joy might remain in you - The same joy which I feel
in loving the Father, and keeping his commandments.
12. Your joy will be full, if ye so love one another.
13. Greater love - To his friends. He here speaks of them only.
14. Ye are my friends, if ye do whatsoever I command you - On
this condition, not otherwise. A thunderbolt for Antinomianism!
Who then dares assert that God's love does not at all depend on
man's works?
15. All things - Which might be of service to you.
16. Ye - My apostles, have not chosen me, but I have chosen you -
As clearly appears from the sacred history: and appointed you,
that ye may go and bear fruit - I have chosen and appointed you
for this end, that ye may go and convert sinners: and that your
fruit may remain - That the fruit of your labours may remain to
the end of the world; yea, to eternity; that whatsoever ye shall ask
- The consequence of your going and bearing fruit will be, that all
your prayers will be heard.
19. Because ye are not of the world, therefore the world hateth
you - Because your maxims, tempers, actions, are quite opposite
to theirs. For the very same reason must the world in all ages hate
those who are not of the world.
20. John xiii, 16; Matt. x, 24; Luke vi, 40.
21. All these things will they do to you, because they know not
him that sent me - And in all ages and nations they who know not
God will, for this cause, hate and persecute those that do.
22. They had not had sin - Not in this respect.
23. He that hateth me - As every unbeliever doth, For as the love
of God is inseparable from faith, so is the hatred of God from
unbelief.
25. Psalm lxix, 4.
26. When the Comforter is come, whom I will send from the
Father, the Spirit of truth, who proceedeth from the Father, he
shall testify of me - The Spirit's coming, and being sent by our
Lord from the Father, to testify of him, are personal characters,
and plainly distinguish him from the Father and the Son; and his
title as the Spirit of truth, together with his proceeding from the
Father, can agree to none but a Divine person. And that he
proceeds from the Son, as well as from the Father, may be fairly
argued from his being called the Spirit of Christ, 1 Pet. i, 11; and
from his being here said to be sent by Christ from the Father, as
well as sent by the Father in his name.
XVI
2. The time cometh, that whosoever killeth you will think he doth
God service - But, blessed be God, the time is so far past, that
those who bear the name of Christ do not now generally suppose
they do him service by killing each other for a difference in
opinion or mode of worship.
3. They have not known the Father nor me - This is the true root
of persecution in all its forms.
4. I did not tell you these things at the beginning, because I was
with you - To bear the chief shock in my own person, and to
screen you from it.
5. None of you asketh me - Now when it is most seasonable. Peter
did ask this before, chap. xiii, 36.
7. It is expedient for you - In respect of the Comforter, ver. 7, &c.,
and of me, ver. 16, &c., and of the Father, ver. 23, &c.
8. He - Observe his twofold office; toward the world, ver. 8, &c.;
toward believers, ver. 12, &c.: will convince - All of the world -
Who do not obstinately resist, by your preaching and miracles, of
sin, and of righteousness, and of judgment - He who is convinced
of sin either accepts the righteousness of Christ, or is judged with
Satan. An abundant accomplishment of this we find in the Acts of
the Apostles.
9. Of sin - Particularly of unbelief, which is the confluence of all
sins, and binds them all down upon us.
10. Of righteousness, because I go to my Father - Which the Spirit
will testify, though ye do not then see me. But I could not go to
him if I were not righteous.
11. The prince of this world is judged - And in consequence
thereof dethroned, deprived of the power he had so long usurped
over men. Yet those who reject the deliverance offered them will
remain slaves of Satan still.
12. I have yet many things to say - Concerning my passion, death,
resurrection, and the consequences of it. These things we have,
not in uncertain traditions, but in the Acts, the Epistles, and the
Revelation. But ye cannot bear them now - Both because of your
littleness of faith, and your immoderate sorrow.
13. When he is come - It is universally allowed that the Father,
Son, and Holy Ghost dwell in all believers. And the internal
agency of the Holy Ghost is generally admitted. That of the Father
and the Son, as represented in this Gospel, deserves our deepest
consideration.
15. All things that the Father hath are mine - Could any creature
say this?
16. A little while and ye shall not see me - When I am buried: and
again, a little while, and ye shall see me - When I am risen:
because I go to my Father - I die and rise again, in order to ascend
to my Father.
19. Jesus said to them - Preventing their question.
20. Ye will weep and lament - When ye see me dead; but your
sorrow will be turned into joy - When ye see me risen.
22. Ye now therefore have sorrow - This gives us no manner of
authority to assert all believers must come into a state of darkness.
They never need lose either their peace, or love, or the witness
that they are the children of God. They never can lose these, but
either through sin, or ignorance, or vehement temptation, or
bodily disorder.
23. Ye shall not question me about any thing - Which you do not
now understand. You will not need to inquire of me; for you will
know all things clearly. Whatsoever ye shall ask - Knowledge,
love, or any thing else, he will give it - Our Lord here gives us a
charte blanche. Believer, write down what thou wilt. He had said,
chap. xiv, 13, I will do it, where the discourse was of glorifying
the Father through the Son. Here, speaking of the love of the
Father to believers, he saith, He will give it.
24. Hitherto ye have asked nothing in my name - For they had
asked him directly for all they wanted.
26. At that day ye shall ask - For true knowledge begets prayer.
And I say not that I will pray - This in nowise implies that he will
not: it means only, The Father himself now loves you, not only
because of my intercession, but also because of the faith and love
which he hath wrought in you.
30. Thou knowest all things - Even our hearts. Although no
question is asked thee, yet thou answerest the thoughts of every
one. By this we believe that thou camest forth from God - They,
as it were, echo back the words which he had spoken in ver. 27,
implying, We believe in God; we believe also in thee.
XVII In this chapter our Lord prays,
1. For himself, ver. 1-5. John xvii, 1-5
2. For the apostles, ver. 6-19; John xvii, 6-19 and again, ver. 24-
26. John xvii, 24-26
3. For all believers, ver. 20-23. John xvii, 20-23 And
4. For the world, ver. 21-23. John xvii, 21-23 In his prayer he
comprises all he had said from chap. xiii, 31, and seals, as it were,
all he had hitherto done, beholding things past, present, and to
come. This chapter contains the easiest words, and the deepest
sense of any in all the Scripture: yet is here no incoherent
rhapsody, but the whole is closely and exactly connected.
1. Father - This simplicity of appellation highly became the only-
begotten Son of God; to which a believer then makes the nearest
approach, when he is fullest of love and humble confidence. The
hour is come - The appointed time for it; glorify thy Son - The
Son glorified the Father, both before and after his own
glorification. When he speaks to the Father he does not style
himself the Son of man.
2. As thou hast given him power over all flesh - This answers to
glorify thy Son. That he may give eternal life, &c.-This answers
to that thy Son may glorify thee. To all whom thou hast given him
- To all believers. This is a clear proof that Christ designed his
sacrifice should avail for all: yea, that all flesh, every man, should
partake of everlasting life. For as the Father had given him power
over all flesh, so he gave himself a ransom for all.
3. To know - By loving, holy faith, thee the only true God - The
only cause and end of all things; not excluding the Son and the
Holy Ghost, no more than the Father is excluded from being Lord,
1 Cor. viii, 6; but the false gods of the heathens; and Jesus Christ -
As their prophet, priest, and king: this is life eternal - It is both the
way to, and the essence of, everlasting happiness.
4. I have finished the work - Thus have I glorified thee, laying the
foundation of thy kingdom on earth.
5. The glory which I had - He does not say received - He always
had it, till he emptied himself of it in the days of his flesh.
6. I have manifested thy name - All thy attributes; and in
particular thy paternal relation to believers; to the men whom thou
hast given me - The apostles, and so ver. 12. They were thine - By
creation, and by descent from Abraham. And thou hast given
them me - By giving them faith in what I have spoken. So ver. 9.
7. Now they know that all things - Which I have done and spoken,
are of thee - And consequently right and true.
8. They have received them - By faith.
9. I pray not for the world - Not in these petitions, which are
adapted to the state of believers only. (He prays for the world at
ver. 21, 23, that they may believe - That they may know God hath
sent him.) This no more proves that our Lord did not pray for the
world, both before and afterward, than his praying for the apostles
alone, ver. 6-19, proves that he did not pray for them also which
shall believe through their word, ver. 20.
10. All things that are mine are thine, and that are thine are mine -
These are very high and strong expressions, too grand for any
mere creature to use; as implying that all things whatsoever,
inclusive of the Divine nature, perfections, and operations, are the
common property of the Father and the Son. And this is the
original ground of that peculiar property, which both the Father
and the Son have in the persons who were given to Christ as
Mediator; according to what is said in the close of the verse, of his
being glorified by them; namely, believing in him, and so
acknowledging his glory.
11. Keep them through thy name - Thy power, mercy, wisdom,
that they may be one - with us and with each other; one body,
separate from the world: as we are - By resemblance to us, though
not equality.
12. Those whom thou hast given me I have guarded, and none of
them is lost, but the son of perdition - So one even of them whom
God had given him is lost. So far was even that decree from being
unchangeable! That the Scripture might be fulfilled - That is,
whereby the Scripture was fulfilled. The son of perdition signifies
one that deservedly perishes; as a son of death, 2 Sam. xii, 5;
children of hell, Matt. xxiii, 15, and children of wrath, Eph. ii, 3,
signify persons justly obnoxious to death, hell, wrath. Psalm cix,
8.
13. In the world - That is, before I leave the world. My joy - The
joy I feel at going to the Father.
15. That thou wouldest take them out of the world - Not yet: but
that thou wouldest keep them from the evil one - Who reigns
therein.
17. Sanctify - Consecrate them by the anointing of thy Spirit to
their office, and perfect them in holiness, by means of thy word.
19. I sanctify myself - I devote myself as a victim, to be
sacrificed.
20. For them who will believe - In all ages.
21. As thou art in me - This also is to be understood in a way of
similitude, and not of sameness or equality. That the world may
believe - Here Christ prays for the world. Observe the sum of his
whole prayer,
1. Receive me into thy own and my glory;
2. Let my apostles share therein;
3. And all other believers:
4. And let all the world believe.
22. The glory which thou hast given me, I have given them - The
glory of the only begotten shines in all the sons of God. How
great is the majesty of Christians.
24. Here he returns to the apostles. I will - He asks, as having a
right to be heard, and prays, not as a servant, but a Son: that they
may behold my glory - Herein Is the happiness of heaven, 1 John
iii, 2.
25. Righteous Father - The admission of believers to God through
Christ, flows even from the justice of God.
26. I have declared to them thy name - Thy new, best name of
love; that the love wherewith thou hast loved me - That thou and
thy love, and I and my love, may be in them - That they may love
me with that love.
XVIII
1. A garden - Probably belonging to one of his friends. He might
retire to this private place, not only for the advantage of secret
devotion, but also that the people might not be alarmed at his
apprehension, nor attempt, in the first sallies of their zeal, to
rescue him in a tumultuous manner. Kedron was (as the name
signifies) a dark shady valley, on the east side of Jerusalem,
between the city and the mount of Olives, through which a little
brook ran, which took its name from it. It was this brook, which
David, a type of Christ, went over with the people, weeping in his
flight from Absalom. Matt. xxvi, 30; Mark xiv, 26; Luke xxii, 39.
2. Mark xiv, 43; Luke xxii, 47.
3. A troop of soldiers - A cohort of Roman foot.
6. As soon as he said, I am he, they went backward and fell to the
ground - How amazing is it, that they should renew the assault,
after so sensible an experience both of his power and mercy! But
probably the priests among them might persuade themselves and
their attendants, that this also was done by Beelzebub; and that it
was through the providence of God, not the indulgence of Jesus,
that they received no farther damage.
8. If ye seek me, let these (my disciples) go - It was an eminent
instance of his power over the spirits of men, that they so far
obeyed this word, as not to seize even Peter, when he had cut off
the ear of Malchus.
9. John xvii, 12.
10. Then Simon Peter - No other evangelist names him. Nor could
they safely. But St. John, writing after his death, might do it
without any such inconvenience.
13. Annas had been high priest before his son-in-law Caiaphas.
And though he had for some time resigned that office, yet they
paid so much regard to his age and experience, that they brought
Christ to Annas first. But we do not read of any thing remarkable
which passed at the house of Annas; for, which reason, his being
carried thither is omitted by the other evangelists. Matt. xxvi, 57;
Mark xiv, 53; Luke xxii, 54.
17. Art thou also - As well as the others, one of this man's
disciples - She does not appear to have asked with any design to
hurt him.
20. I spake openly - As to the manner: continually - As to the
time: in the synagogue and temple - As to the place. In secret have
I said nothing - No point of doctrine which I have not taught in
public.
21. Why askest thou me - Whom thou wilt not believe?
22. Answerest thou the high priest so? - With so little reverence?
24. Now Annas had sent him to Caiaphas - As is implied ver. 13.
Bound - Being still bound, ver. 12.
28. They went not into the palace themselves, lest they should be
defiled - By going into a house which was not purged from
leaven, Deut. xvi, 4. Matt. xxvii, 2; Mark xv, 1; Luke xxiii, 1.
31. It is not lawful for us to put any man to death - The power of
inflicting capital punishment had been taken from them that very
year. So the scepter was departed from Judah, and transferred to
the Romans.
32. Signifying what death he should die - For crucifixion was not
a Jewish, but a Roman punishment. So that had he not been
condemned by the Roman governor, he could not have been
crucified. chap. iii, 14.
36. My kingdom is not of this world - Is not an external, but a
spiritual kingdom; that I might not be delivered to the Jews -
Which Pilate had already attempted to do, ver. 31, and afterward
actually did, chap. xix, 16.
37. Thou sayest - The truth. To this end was I born - Speaking of
his human origin: his Divine was above Pilate's comprehension.
Yet it is intimated in the following words, I came into the world,
that I might witness to the truth - Which was both declared to the
Jews, and in the process of his passion to the princes of the
Gentiles also. Every one that is of the truth - That is, a lover of it,
heareth my voice - A universal maxim. Every sincere lover of
truth will hear him, so as to understand and practice what he saith.
38. What is truth? - Said Pilate, a courtier; perhaps meaning what
signifies truth? Is that a thing worth hazarding your life for? So he
left him presently, to plead with the Jews for him, looking upon
him as an innocent but weak man.
XIX
1. Matt. xxvii, 26; Mark xv, 15.
7. By our law he ought to die, because he made himself the Son of
God - Which they understood in the highest sense, and therefore
accounted blasphemy.
8. He was the more afraid - He seems to have been afraid before
of shedding innocent blood.
9. Whence art thou? - That is, whose son art thou?
11. Thou couldst have no power over me - For I have done
nothing to expose me to the power of any magistrate. Therefore
he that delivered me to thee, namely, Caiaphas, knowing this, is
more blamable than thou.
13. Pilate sat down on the judgment seat - Which was then
without the palace, in a place called, in Greek, the pavement, on
account of a beautiful piece of Mosaic work, with which the floor
was adorned: but in Hebrew, Gabbatha - Or the high place,
because it stood on an eminence, so that the judge sitting on his
throne might be seen and heard by a considerable number of
people.
14. It was the preparation of the passover - For this reason both
the Jews and Pilate were desirous to bring the matter to a
conclusion. Every Friday was called the preparation, (namely, for
the Sabbath.) And as often as the passover fell on a Friday, that
day was called the preparation of the passover.
17. Bearing his cross - Not the whole cross, (for that was too large
and heavy,) but the transverse beam of it, to which his hands were
afterward fastened. This they used to make the person to be
executed carry. Matt. xxvii, 31; Mark xv, 20; Luke xxiii, 26.
19. Jesus of Nazareth, the king of the Jews - Undoubtedly these
were the very words, although the other evangelists do not express
them at large.
20. It was written in Latin - For the majesty of the Roman empire;
in Hebrew - Because it was the language of the nation; and in
Greek - For the information of the Hellenists, who spoke that
language, and came in great numbers to the feast.
22. What I have written, I have written - That shall stand.
23. The vesture - The upper garment.
24. They parted my garments among them - No circumstance of
David's life bore any resemblance to this, or to several other
passages in the 22nd Psalm. So that in this scripture, as in some
others, the prophet seems to have been thrown into a preternatural
ecstacy, wherein, personating the Messiah, he spoke barely what
the Spirit dictated, without any regard to himself. Psalm xxii, 18.
25. His mother's sister - But we do not read she had any brother.
She was her father's heir, and as such transmitted the right of the
kingdom of David to Jesus: Mary, the wife of Cleopas - Called
likewise Alpheus, the father, as Mary was the mother of James,
and Joses, and Simon, and Judas.
27. Behold thy mother - To whom thou art now to perform the
part of a son in my place, a peculiar honour which Christ
conferred on him. From that hour - From the time of our Lord's
death.
29. A stalk of hyssop - Which in those countries grows exceeding
large and strong. Psalm lxix, 21.
30. It is finished - My suffering: the purchase of man's
redemption. He delivered up his spirit - To God, Matt. xxvii, 50.
31. Lest the bodies should remain on the cross on the Sabbath -
Which they would have accounted a profanation of any Sabbath,
but of that in particular. For that Sabbath was a great day - Being
not only a Sabbath, but the second day of the feast of unleavened
bread (from whence they reckoned the weeks to pentecost:) and
also the day for presenting and offering the sheaf of new corn: so
that it was a treble solemnity.
34. Forthwith there came out blood and water - It was strange,
seeing he was dead, that blood should come out; more strange,
that water also; and most strange of all, that both should come out
immediately, at one time, and yet distinctly. It was pure and true
water, as well as pure and true blood. The asseveration of the
beholder and testifier of it, shows both the truth and greatness of
the miracle and mystery.
35. His testimony is true - Valid, unexceptionable. And he
knoweth - And his conscience beareth him witness, that he
testifieth this for no other end, than that ye may believe.
36. A bone of it shall not be broken - This was originally spoken
of the paschal lamb, an eminent type of Christ. Exod. xii, 46.
37. They shall look on him whom they have pierced - He was
pierced by the soldier's spear. They who have occasioned his
sufferings by their sins (and who has not?) shall either look upon
him in this world with penitential sorrow: or with terror, when he
cometh in the clouds of heaven, Rev. i, 7. Zech. xii, 10.
38. Joseph of Arimathea asked Pilate - And Nicodemus also came
- Acknowledging Christ, when even his chosen disciples forsook
him. In that extremity Joseph was no longer afraid, Nicodemus no
longer ashamed.
41. In the place where he was crucified - There was a garden in
the same tract of land: but the cross did not stand in the garden.
42. Because of the preparation - That is, they chose the rather to
lay him in that sepulchre which was nigh, because it was the day
before the Sabbath, which also was drawing to an end, so that
they had no time to carry him far.
XX
1. Matt. xxviii, 1; Mark xvi, 1; Luke xxiv, 1.
3. Peter went out - Of the city.
6. Peter seeth the linen clothes lie - and the napkin folded up - The
angels who ministered to him when he rose, undoubtedly folded
up the napkin and linen clothes.
8. He saw - That the body was not there, and believed - That they
had taken it away as Mary said.
9. For as yet - They had no thought of his rising again.
10. They went home - Not seeing what they could do farther.
11. But Mary stood - With more constancy. Mark xvi, 9.
16. Jesus saith to her, Mary - With his usual voice and accent.
17. Touch me not - Or rather, Do not cling to me (for she held him
by the feet,) Matt. xxviii, 9. Detain me not now. You will have
other opportunities of conversing with me. For I am not ascended
to my Father - I have not yet left the world. But go immediately to
my brethren - Thus does he intimate in the strongest manner the
forgiveness of their fault, even without ever mentioning it. These
exquisite touches, which every where abound in the evangelical
writings, show how perfectly Christ knew our frame. I ascend -
He anticipates it in his thoughts, and so speaks of it as a thing
already present. To my Father and your Father, to my God and
your God - This uncommon expression shows that the only-
begotten Son has all kind of fellowship with God. And a
fellowship with God the Father, some way resembling his own, he
bestows upon his brethren. Yet he does not say, Our God: for no
creature can be raised to an equality with him: but my God and
your God: intimating that the Father is his in a singular and
incommunicable manner; and ours through him, in such a kind as
a creature is capable of.
19. Mark xvi, 14 Luke xxiv, 36.
21. Peace be unto you - This is the foundation of the mission of a
true Gospel minister, peace in his own soul, 2 Cor. iv, 1. As the
Father hath sent me, so send I you - Christ was the apostle of the
Father, Heb. iii, 1. Peter and the rest, the apostles of Christ.
22. He breathed on them - New life and vigour, and saith, as ye
receive this breath out of my mouth, so receive ye the Spirit out of
my fulness: the Holy Ghost influencing you in a peculiar manner,
to fit you for your great embassy. This was an earnest of
pentecost.
23. Whose soever sins ye remit - (According to the tenor of the
Gospel, that is, supposing them to repent and believe) they are
remitted, and whose soever sins ye retain (supposing them to
remain impenitent) they are retained. So far is plain. But here
arises a difficulty. Are not the sins of one who truly repents, and
unfeignedly believes in Christ, remitted, without sacerdotal
absolution? And are not the sins of one who does not repent or
believe, retained even with it? What then does this commission
imply? Can it imply any more than,
1. A power of declaring with authority the Christian terms of
pardon; whose sins are remitted and whose retained? As in our
daily form of absolution; and
2. A power of inflicting and remitting ecclesiastical censures?
That is, of excluding from, and re-admitting into, a Christian
congregation.
26. After eight days - On the next Sunday.
28. And Thomas said, My Lord and my God - The disciples had
said, We have seen the Lord. Thomas now not only acknowledges
him to be the Lord, as he had done before, and to be risen, as his
fellow disciples had affirmed, but also confesses his Godhead, and
that more explicitly than any other had yet done. And all this he
did without putting his hand upon his side.
30. Jesus wrought many miracles, which are not written in this
book - Of St. John, nor indeed of the other evangelists.
31. But these things are written that ye may believe - That ye may
be confirmed in believing. Faith cometh sometimes by reading;
though ordinarily by hearing.
XXI
2. There were together - At home, in one house.
4. They knew not that it was Jesus - Probably their eyes were
holden.
6. They were not able to draw it for the multitude of fishes - This
was not only a demonstration of the power of our Lord, but a kind
supply for them and their families, and such as might be of service
to them, when they waited afterward in Jerusalem. It was likewise
an emblem of the great success which should attend them as
fishers of men.
7. Peter girt on his upper coat (for he was stript of it before) -
Reverencing the presence of his Lord: and threw himself into the
sea - To swim to him immediately. The love of Christ draws men
through fire and water.
12. Come ye and dine - Our Lord needed not food. And none
presumed - To ask a needless question.
14. The third time - That he appeared to so many of the apostles
together.
15. Simon, son of Jonah - The appellation Christ had given him,
when be made that glorious confession, Matt. xvi, 16, the
remembrance of which might make him more deeply sensible of
his late denial of him whom he had so confessed. Lovest thou me?
- Thrice our Lord asks him, who had denied him thrice: more than
these - Thy fellow disciples do? - Peter thought so once, Matt.
xxvi, 33, but he now answers only- I love thee, without adding
more than these. Thou knowest - He had now learnt by sad
experience that Jesus knew his heart. My lambs - The weakest and
tenderest of the flock.
17. Because he said the third time - As if he did not believe him.
18. When thou art old - He lived about thirty-six years after this:
another shall gird thee - They were tied to the cross till the nails
were driven in; and shall carry thee - With the cross: whither thou
wouldest not - According to nature; to the place where the cross
was set up.
19. By what death he should glorify God - It is not only by acting,
but chiefly by suffering, that the saints glorify God. Follow me -
Showing hereby likewise what death he should die.
20. Peter turning - As he was walking after Christ. Seeth the
disciple whom Jesus loved following him - There is a peculiar
spirit and tenderness in this plain passage. Christ orders St. Peter
to follow him in token of his readiness to be crucified in his cause.
St. John stays not for the call; he rises and follows him too; but
says not one word of his own love or zeal. He chose that the
action only should speak this; and even when he records the
circumstance, he tells us not what that action meant, but with
great simplicity relates the fact only. If here and there a generous
heart sees and emulates it, be it so; but he is not solicitous that
men should admire it. It was addressed to his beloved Master, and
it was enough that he understood it.
22. If I will that he tarry - Without dying, till I come - To
judgment. Certainly he did tarry, till Christ came to destroy
Jerusalem. And who can tell, when or how he died? What is that
to thee? - Who art to follow me long before.
23. The brethren - That is, the Christians. Our Lord himself taught
them that appellation, chap. xx, 17. Yet Jesus did not say to him,
that he should not die - Not expressly. And St. John himself, at the
time of writing his Gospel, seems not to have known clearly,
whether he should die or not.
24. This is the disciple who testifieth - Being still alive after he
had wrote. And we know that his testimony is true - The Church
added these words to St. John's, Gospel, as Tertius did those to St.
Paul's Epistle to the Romans, Rom. xvi, 22.
25. If they were to be written particularly - Every fact, and all the
circumstances of it. I suppose - This expression, which softens the
hyperbole, shows that St. John wrote this verse.
ROMANS
I
1. Paul, a servant of Jesus Christ -To this introduction the
conclusion answers, chap. xv, 15, &c. Called to be an apostle -
And made an apostle by that calling. While God calls, he makes
what he calls. As the Judaizing teachers disputed his claim to the
apostolical office, it is with great propriety that he asserts it in the
very entrance of an epistle wherein their principles are entirely
overthrown. And various other proper and important thoughts are
suggested in this short introduction; particularly the prophecies
concerning the gospel, the descent of Jesus from David, the great
doctrines of his Godhead and resurrection, the sending the gospel
to the gentiles, the privileges of Christians, and the obedience and
holiness to which they were obliged in virtue of their profession.
Separated - By God, not only from the bulk of other men, from
other Jews, from other disciples, but even from other Christian
teachers, to be a peculiar instrument of God in spreading the
gospel.
2. Which he promised before - Of old time, frequently, solemnly.
And the promise and accomplishment confirm each other. Deut.
xviii, 18; Isa. ix, 6, 7; Chapter liii; lxi; Jer. xxiii, 5.
3. Who was of the seed of David according to the flesh - That is,
with regard to his human nature. Both the natures of our saviour
are here mentioned; but the human is mentioned first, because the
divine was not manifested in its full evidence till after his
resurrection.
4. But powerfully declared to be the Son of God, according to the
Spirit of Holiness - That is, according to his divine nature. By the
resurrection from the dead - For this is both the fountain and the
object of our faith; and the preaching of the apostles was the
consequence of Christ's resurrection.
5. By whom we have received - I and the other apostles. Grace
and apostleship - The favour to be an apostle, and qualifications
for it. For obedience to the faith in all nations - That is, that all
nations may embrace the faith of Christ. For his name - For his
sake; out of regard to him.
6. Among whom - The nations brought to the obedience of faith.
Are ye also - But St. Paul gives them no preeminence above
others.
7. To all that are in Rome - Most of these were heathens by birth,
ver. 13, though with Jews mixed among them. They were
scattered up and down in that large city, and not yet reduced into
the form of a church. Only some had begun to meet in the house
of Aquila and Priscilla. Beloved of God - And from his free love,
not from any merit of yours, called by his word and his Spirit to
believe in him, and now through faith holy as he is holy. Grace -
The peculiar favour of God. And peace - All manner of blessings,
temporal, spiritual, and eternal. This is both a Christian salutation
and an apostolic benediction. From God our Father, and the Lord
Jesus Christ - This is the usual way wherein the apostles speak,
"God the Father," "God our Father." Nor do they often, in
speaking of him, use the word Lord, as it implies the proper name
of God, Jehovah. In the Old Testament, indeed, the holy men
generally said, "The Lord our God;" for they were then, as it were,
servants; whereas now they are sons: and sons so well know their
father, that they need not frequently mention his proper name. It is
one and the same peace, and one and the same grace, which is
from God and from Jesus Christ. Our trust and prayer fix on God,
as he is the Father of Christ; and on Christ, as he presents us to the
Father.
8. I thank - In the very entrance of this one epistle are the traces of
all spiritual affections; but of thankfulness above all, with the
expression of which almost all St. Paul's epistles begin. He here
particularly thanks God, that what otherwise himself should have
done, was done at Rome already. My God - This very word
expresses faith, hope, love, and consequently all true religion.
Through Jesus Christ - The gifts of God all pass through Christ to
us; and all our petitions and thanksgivings pass through Christ to
God. That your faith is spoken of - In this kind of congratulations
St. Paul describes either the whole of Christianity, as Colossians i,
3, &c.; or some part of it, as 1 Cor. i, 5. Accordingly here he
mentions the faith of the Romans, suitably to his design, ver. 12,
17. Through the whole world - This joyful news spreading
everywhere, that there were Christians also in the imperial city.
And the goodness and wisdom of God established faith in the
chief cities; in Jerusalem and Rome particularly; that from thence
it might be diffused to all nations.
9. God, whom I serve - As an apostle. In my spirit - Not only with
my body, but with my inmost soul. In the gospel - By preaching
it.
10. Always - In all my solemn addresses to God. If by any means
now at length - This accumulation of particles declares the
strength of his desire.
11. That I may impart to you - Face to face, by laying on of hands,
prayer, preaching the gospel, private conversation. Some spiritual
gift - With such gifts the Corinthians, who had enjoyed the
presence of St. Paul, abounded, 1 Cor. i, 7; xii, 1; xiv, 1. So did
the Galatians likewise, Gal. iii, 5; and, indeed, all those churches
which had had the presence of any of the apostles had peculiar
advantages in this kind, from the laying on of their hands, Acts
xix, 6; viii, 17, &c., 2 Tim. i, 6. But as yet the Roman were greatly
inferior to them in this respect; for which reason the apostle, in the
twelfth chapter also, says little, if any thing, of their spiritual gifts.
He therefore desires to impart some, that they might be
established; for by these was the testimony of Christ confirmed
among them. That St. Peter had no more been at Rome than St.
Paul, at the time when this epistle was wrote, appears from the
general tenor thereof, and from this place in particular: for,
otherwise, what St. Paul wishes to impart to the Roman would
have been imparted already by St. Peter.
12. That is, I long to be comforted by the mutual faith both of you
and me - He not only associates the Roman with, but even prefers
them before, himself. How different is this style of the apostle
from that of the modern court of Rome!
13. Brethren - A frequent, holy, simple, sweet, and yet grand,
appellation. The apostles but rarely address persons by their
names; 'O ye Corinthians," "O Timotheus." St. Paul generally uses
this appellation, " Brethren;" sometimes in exhortation, " My
beloved," or, " My beloved brethren;" St. James, "Brethren," "My
brethren," My beloved brethren;" St. Peter and Jude always, "
Beloved;" St. John frequently, " Beloved;" once, " Brethren;"
oftener than once, My little children." Though I have been
hindered hitherto - Either by business, see chap. xv, 22; or
persecution, 1 Thess. ii, 2; or the Spirit, Acts xvi, 7. That I might
have some fruit - Of my ministerial labours. Even as I have
already had from the many churches I have planted and watered
among the other gentiles.
14. To the Greeks and the barbarians - He includes the Roman
under the Greeks; so that this division comprises all nations. Both
to the wise, and the unwise - For there were unwise even among
the Greeks, and wise even among the barbarians. I am a debtor to
all - I am bound by my divine mission to preach the gospel to
them.
16. For I am not ashamed of the gospel - To the world, indeed, it
is folly and weakness, 1 Cor. i, 18; therefore, in the judgment of
the world, he ought to be ashamed of it; especially at Rome, the
head and theatre of the world. But Paul is not ashamed, knowing
it is the power of God unto salvation to every one that believeth -
The great and gloriously powerful means of saving all who accept
salvation in God's own way. As St. Paul comprises the sum of the
gospel in this epistle, so he does the sum of the epistle in this and
the following verse. Both to the Jew, and to the gentile - There is
a noble frankness, as well as a comprehensive sense, in these
words, by which he, on the one hand, shows the Jews their
absolute need of the gospel; and, on the other, tells the politest
and greatest nation in the world both that their salvation depended
on receiving it, and that the first offers of it were in every place to
be made to the despised Jews.
17. The righteousness of God - This expression sometimes means
God's eternal, essential righteousness, which includes both justice
and mercy, and is eminently shown in condemning sin, and yet
justifying the sinner. Sometimes it means that righteousness by
which a man, through the gift of God, is made and is righteous;
and that, both by receiving Christ through faith, and by a
conformity to the essential righteousness of God. St. Paul, when
treating of justification, means hereby the righteousness of faith;
therefore called the righteousness of God, because God found out
and prepared, reveals and gives, approves and crowns it. In this
verse the expression means, the whole benefit of God through
Christ for the salvation of a sinner. Is revealed - Mention is made
here, and ver. 18, of a twofold Revelation, - of wrath and of
righteousness: the former, little known to nature, is revealed by
the law; the latter, wholly unknown to nature, by the gospel. That
goes before, and prepares the way; this follows. Each, the apostle
says, is revealed at the present time, in opposition to the times of
ignorance. From faith to faith - By a gradual series of still clearer
and clearer promises. As it is written - St. Paul had just laid down
three propositions:
1. Righteousness is by faith, ver. xvii,
2. Salvation is by righteousness, ver. xvi,
3. Both to the Jews and to the gentiles, ver. 16. Now all these are
confirmed by that single sentence, The just shall live by faith -
Which was primarily spoken of those who preserved their lives,
when the Chaldeans besieged Jerusalem, by believing the
declarations of God, and acting according to them. Here it means,
He shall obtain the favour of God, and continue therein by
believing. Hab. ii, 4
18. For - There is no other way of obtaining life and salvation.
Having laid down his proposition, the apostle now enters upon the
proof of it. His first argument is, The law condemns all men, as
being under sin. None therefore is justified by the works of the
law. This is treated of chap. iii, 20. And hence he infers, Therefore
justification is by faith. The wrath of God is revealed - Not only
by frequent and signal interpositions of divine providence, but
likewise in the sacred oracles, and by us, his messengers. From
heaven - This speaks the majesty of Him whose wrath is revealed,
his all-seeing eye, and the extent of his wrath: whatever is under
heaven is under the effects of his wrath, believers in Christ
excepted. Against all ungodliness and unrighteousness - These
two are treated of, ver. 23, &c. Of men - He is speaking here of
the gentiles, and chiefly the wisest of them. Who detain the truth -
For it struggles against their wickedness. In unrighteousness - The
word here includes ungodliness also.
19. For what is to be known of God - Those great principles
which are indispensably necessary to be known. Is manifest in
them; for God hath showed it to them - By the light which
enlightens every man that cometh into the world.
20. For those things of him which are invisible, are seen - By the
eye of the mind. Being understood - They are seen by them, and
them only, who use their understanding
21. Because, knowing God - For the wiser heathens did know that
there was one supreme God; yet from low and base considerations
they conformed to the idolatry of the vulgar. They did not glorify
him as God, neither were thankful - They neither thanked him for
his benefits, nor glorified him for his divine perfection. But
became vain - Like the idols they worshipped. In their reasonings
- Various, uncertain, foolish. What a terrible instance have we of
this in the writings of Lucretius! What vain reasonings, and how
dark a heart, amidst so pompous professions of wisdom!
23. And changed - With the utmost folly. Here are three degrees
of ungodliness and of punishment: the first is described, ver. 21-
24; the second, ver. 25-27; the third, in ver. 28, and following
verses. The punishment in each case is expressed by God gave
them up. If a man will not worship God as God, he is so left to
himself that he throws away his very manhood. Reptiles - Or
creeping things; as beetles, and various kinds of serpents.
24. Wherefore - One punishment of sin is from the very nature of
it, as ver. 27; another, as here, is from vindictive justice.
Uncleanness - Ungodliness and uncleanness are frequently joined,
1 Thess. iv, 5 as are the knowledge of God and purity. God gave
them up - By withdrawing his restraining grace.
25. Who changed the truth - The true worship of God. Into a lie -
False, abominable idolatries. And worshipped - Inwardly. And
served - Outwardly.
26. Therefore God gave them up to vile affections - To which the
heathen Roman were then abandoned to the last degree; and none
more than the emperors themselves.
27. Receiving the just recompense of their error - Their idolatry
being punished with that unnatural lust, which was as horrible a
dishonour to the body, as their idolatry was to God.
28. God gave them up to an undiscerning mind - Treated of, ver.
32. To do things not expedient - Even the vilest abominations,
treated of verses ver. 29-31.
29. Filled with all injustice - This stands in the first place;
unmercifulness, in the last. Fornication - Includes here every
species of uncleanness. Maliciousness - The Greek word properly
implies a temper which delights in hurting another, even without
any advantage to itself.
30. Whisperers - Such as secretly defame others. Backbiters -
Such as speak against others behind their back. Haters of God -
That is, rebels against him, deniers of his providence, or accusers
of his justice in their adversities; yea, having an inward heart-
enmity to his justice and holiness. Inventors of evil things - Of
new pleasures, new ways of gain, new arts of hurting, particularly
in war.
31. Covenant-breakers - It is well known, the Romans, as a nation,
from the very beginning of their commonwealth, never made any
scruple of vacating altogether the most solemn engagement, if
they did not like it, though made by their supreme magistrate, in
the name of the whole people. They only gave up the general who
had made it, and then supposed themselves to be at full liberty.
Without natural affection - The custom of exposing their own new
- born children to perish by cold, hunger, or wild beasts, which so
generally prevailed in the heathen world, particularly among the
Greeks and Romans, was an amazing instance of this; as is also
that of killing their aged and helpless parents, now common
among the American heathens.
32. Not only do the same, but have pleasure in those that practice
them - This is the highest degree of wickedness. A man may be
hurried by his passions to do the thing he hates; but he that has
pleasure in those that do evil, loves wickedness for wickedness'
sake. And hereby he encourages them in sin, and heaps the guilt
of others upon his own head.
II
1. Therefore - The apostle now makes a transition from the
gentiles to the Jews, till, at ver. 6, he comprises both. Thou art
inexcusable - Seeing knowledge without practice only increases
guilt. O man - Having before spoken of the gentile in the third
person, he addresses the Jew in the second person. But he calls
him by a common appellation, as not acknowledging him to be a
Jew. See verses 17, 28. Whosoever thou art that Judgest -
Censurest, condemnest. For in that thou Judgest the other - The
heathen. Thou condemnest thyself; for thou doest the same things
- In effect; in many instances.
2. For we know - Without thy teaching That the judgment of God
- Not thine, who exceptest thyself from its sentence. Is according
to truth - Is just, making no exception, ver. 5, 6, 11; and reaches
the heart as well as the life, ver. 16.
3. That thou shalt escape - Rather than the gentile.
4. Or despisest thou - Dost thou go farther still, - from hoping to
escape his wrath, to the abuse of his love?. The riches - The
abundance. Of his goodness, forbearance, and longsuffering -
Seeing thou both hast sinned, dost sin, and wilt sin. All these are
afterwards comprised in the single word goodness. Leadeth thee -
That is, is designed of God to lead or encourage thee to it.
5. Treasurest up wrath - Although thou thinkest thou art treasuring
up all good things. O what a treasure may a man lay up either
way, in this short day of life! To thyself - Not to him whom thou
Judgest. In the day of wrath, and Revelation, and righteous
judgment of God - Just opposite to "the goodness and forbearance
and longsuffering" of God. When God shall be revealed, then
shall also be "revealed" the secrets of men's hearts, ver. 16.
Forbearance and Revelation respect God, and are opposed to each
other; longsuffering and righteous judgment respect the sinner;
goodness and wrath are words of a more general import.
6. Prov. xxiv, 12
7. To them that seek for glory - For pure love does not exclude
faith, hope, desire, 1 Cor. xv, 58.
8. But to them that are contentious - Like thee, O Jew, who thus
fightest against God. The character of a false Jew is disobedience,
stubbornness, impatience. Indignation and wrath, tribulation and
anguish - Alluding to Psalm lxxviii, xlix, "He cast upon them,"
the Egyptians. "the fierceness of his anger, wrath, and indignation,
and trouble;" and finely intimating, that the Jews would in the day
of vengeance be more severely punished than even the Egyptians
were when God made their plagues so wonderful.
9. Of the Jew first - Here we have the first express mention of the
Jews in this chapter. And it is introduced with great propriety.
Their having been trained up in the true religion, and having had
Christ and his apostles first sent to them, will place them in the
foremost rank of the criminals that obey not the truth.
10. But glory - Just opposite to "wrath," from the divine
approbation. honour - Opposite to "indignation," by the divine
appointment; and peace now and for ever, opposed to tribulation
and anguish.
11. For there is no respect of persons with God - He will reward
every one according to his works. But this is well consistent with
his distributing advantages and opportunities of improvement,
according to his own good pleasure.
12. For as many as have sinned - He speaks as of the time past, for
all time will be past at the day of judgment. Without the law -
Without having any written law. Shall also perish without the law
- Without regard had to any outward law; being condemned by the
law written in their hearts. The word also shows the agreement of
the manner of sinning, with the manner of suffering. Perish - He
could not so properly say, Shall be judged without the law.
13. For not the hearers of the law are, even now, just before God,
but the doers of the law shall be justified - Finally acquitted and
rewarded a most sure and important truth, which respects the
gentiles also, though principally the Jews. St. Paul speaks of the
former, ver. 14, &c.; of the latter, ver. 17, &c. Here is therefore no
parenthesis; for the sixteenth verse also depends on the fifteenth,
not on the twelfth. Rom. ii, 16, 15, 12.
14. For when the gentiles - That is, any of them. St. Paul, having
refuted the perverse judgment of the Jews concerning the
heathens, proceeds to show the just judgment of God against
them. He now speaks directly of the heathens, in order to
convince the heathens. Yet the concession he makes to these
serves more strongly to convince the Jews. Do by nature - That is,
without an outward rule; though this also, strictly speaking, is by
preventing grace. The things contained in the law - The ten
commandments being only the substance of the law of nature.
These, not having the written law, are a law unto themselves -
That is, what the law is to the Jews, they are, by the grace of God,
to themselves; namely, a rule of life.
15. Who show - To themselves, to other men, and, in a sense, to
God himself. The work of the law - The substance, though not the
letter, of it. Written on their hearts - By the same hand which
wrote the commandments on the tables of stone. Their conscience
- There is none of all its faculties which the soul has less in its
power than this. Bearing witness - In a trial there are the plaintiff,
the defendant, and the witnesses. Conscience and sin itself are
witnesses against the heathens. Their thoughts sometimes excuse,
sometimes condemn, them. Among themselves - Alternately, like
plaintiff and defendant. Accusing or even defending them - The
very manner of speaking shows that they have far more room to
accuse than to defend.
16. In the day - That is, who show this in the day. Everything will
then be shown to be what it really is. In that day will appear the
law written in their hearts as it often does in the present life.
When God shall judge the secrets of men - On secret
circumstances depends the real quality of actions, frequently
unknown to the actors themselves, ver. 29. Men generally form
their judgments, even of themselves merely from what is
apparent. According to my gospel - According to the tenor of that
gospel which is committed to my care. Hence it appears that the
gospel also is a law.
17. But if thou art called a Jew - This highest point of Jewish
glorying, after a farther description of it interposed, ver. 17-20,
and refuted, ver. 21-24, is itself refuted, ver. 25, &c. The
description consists of twice five articles; of which the former
five, ver. 17, 18, show what he boasts of in himself; the other five,
ver. 19, 20, what he glories in with respect to others. The first
particular of the former five answers to the first of the latter; the
second, to the second, and so on. And restest in the law -
Dependest on it, though it can only condemn thee. And gloriest in
God - As thy God; and that, too, to the exclusion of others.
19. Blind, in darkness, ignorant, babes - These were the titles
which the Jews generally gave the gentiles.
20. Having the form of knowledge and truth - That is, the most
accurate knowledge of the truth.
21. Thou dost not teach thyself - He does not teach himself who
does not practice what he teaches. Dost thou steal, commit
adultery, commit sacrilege - Sin grievously against thy neighbour,
thyself, God. St. Paul had shown the gentiles, first their sins
against God, then against themselves, then against their
neighbours. He now inverts the order: for sins against God are the
most glaring in an heathen, but not in a Jew. Thou that abhorrest
idols - Which all the Jews did, from the time of the Babylonish
captivity. Thou committest sacrilege - Doest what is worse,
robbing Him "who is God over all" of the glory which is due to
him. None of these charges were rashly advanced against the Jews
of that age; for, as their own historian relates, some even of the
priests lived by rapine, and others in gross uncleanness. And as
for sacrilegiously robbing God and his altar, it had been
complained of ever since Malachi; so that the instances are given
with great propriety and judgment.
24. Isaiah lii, 5
25. Circumcision indeed profiteth - He does not say, justifies.
How far it profited is shown in the third and fourth chapters. Thy
circumcision is become uncircumcision - is so already in effect.
Thou wilt have no more benefit by it than if thou hadst never
received it. The very same observation holds with regard to
baptism.
26. If the uncircumcision - That is, a person uncircumcised. Keep
the law - Walk agreeably to it. Shall not his uncircumcision be
counted for circumcision - In the sight of God?
27. Yea, the uncircumcision that is by nature - Those who are,
literally speaking, uncircumcised. Fulfilling the law - As to the
substance of it. Shall judge thee - Shall condemn thee in that day.
Who by the letter and circumcision - Who having the bare, literal,
external circumcision, transgressest the law.
28. For he is not a Jew - In the most important sense, that is, one
of God's beloved people. Who is one in outward show only;
neither is that the true, acceptable circumcision, which is apparent
in the flesh.
29. But he is a Jew - That is, one of God's people. Who is one
inwardly - In the secret recesses of his soul. And the acceptable
circumcision is that of the heart - Referring to Deut. xxx, 6; the
putting away all inward impurity. This is seated in the spirit, the
inmost soul, renewed by the Spirit of God. And not in the letter -
Not in the external ceremony. Whose praise is not from men, but
from God - The only searcher of the heart.
III
1. What then, may some say, is the advantage of the Jew, or of the
circumcision - That is, those that are circumcised, above the
gentiles?
2. Chiefly in that they were intrusted with the oracles of God -
The scriptures, in which are so great and precious promises. Other
prerogatives will follow, chap. ix, 4-5. St. Paul here singles out
this by which, after removing the objection, he will convict them
so much the more.
3. Shall their unbelief disannul the faithfulness of God - Will he
not still make good his promises to them that do believe?
4. Psalm ii, 4.
5. But, it may be farther objected, if our unrighteousness be
subservient to God's glory, is it not unjust in him to punish us for
it? I speak as a man - As human weakness would be apt to speak.
6. God forbid - By no means. If it were unjust in God to punish
that unrighteousness which is subservient to his own glory, how
should God judge the world - Since all the unrighteousness in the
world will then commend the righteousness of God.
7. But, may the objector reply, if the truth of God hath abounded -
Has been more abundantly shown. Through my lie - If my lie, that
is, practice contrary to truth, conduces to the glory of God, by
making his truth shine with superior advantage. Why am I still
judged as a sinner - Can this be said to be any sin at all? Ought I
not to do what would otherwise be evil, that so much "good may
come?" To this the apostle does not deign to give a direct answer,
but cuts the objector short with a severe reproof.
8. Whose condemnation is just - The condemnation of all who
either speak or act in this manner. So the apostle absolutely denies
the lawfulness of " doing evil," any evil, "that good may come."
9. What then - Here he resumes what he said, verse 1. Rom. iii, 1.
Under sin - Under the guilt and power of it: the Jews, by
transgressing the written law; the gentiles, by transgressing the
law of nature.
10. As it is written - That all men are under sin appears from the
vices which have raged in all ages. St. Paul therefore rightly cites
David and Isaiah, though they spoke primarily of their own age,
and expressed what manner of men God sees, when he "looks
down from heaven;" not what he makes them by his grace. There
is none righteous - This is the general proposition. The particulars
follow: their dispositions and designs, ver. 11, 12; their discourse,
ver. 13, 14; their actions, ver. 16-18. Psalm xiv, 1, &c.
11. There is none that understandeth - The things of God.
12. They have all turned aside - From the good way. They are
become unprofitable - Helpless impotent, unable to profit either
themselves or others.
13. Their throat - Is noisome and dangerous as an open sepulchre.
Observe the progress of evil discourse, proceeding out of the
heart, through the throat, tongue, lips, till the whole mouth is
filled therewith. The poison of asps - Infectious, deadly
backbiting, tale-bearing, evil-speaking, is under (for honey is on)
their lips. An asp is a venomous kind of serpent. Psalm v, 9;
Psalm cxl, 3.
14. Cursing - Against God. Bitterness - Against their neighbour.
Psalm x, 7.
15. Isaiah lix, 7, 8
17. Of peace - Which can only spring from righteousness.
18. The fear of God is not before their eyes - Much less is the love
of God in their heart. Psalm xxxvi, 1.
19. Whatsoever the law - The Old Testament. Saith, it saith to
them that are under the law - That is, to those who own its
authority; to the Jews, and not the gentiles. St. Paul quoted no
scripture against them, but pleaded with them only from the light
of nature. Every mouth - Full of bitterness, ver. 14, and yet of
boasting, ver. 27. May become guilty - May be fully convicted,
and apparently liable to most just condemnation. These things
were written of old, and were quoted by St. Paul, not to make men
criminal, but to prove them so.
20. No flesh shall be justified - None shall be forgiven and
accepted of God. By the works of the law - On this ground, that
he hath kept the law. St. Paul means chiefly the moral part of it,
ver. 9, 19 chap. ii, 21,
26; &c. which alone is not abolished, ver. 31. And it is not
without reason, that he so often mentions the works of the law,
whether ceremonial or moral; for it was on these only the Jews
relied, being wholly ignorant of those that spring from faith. For
by the law is only the knowledge of sin - But no deliverance either
from the guilt or power of it.
21. But now the righteousness of God - That is, the manner of
becoming righteous which God hath appointed. Without the law -
Without that previous obedience which the law requires; without
reference to the law, or dependence on it. Is manifested - In the
gospel. Being attested by the Law itself, and by the Prophets - By
all the promises in the Old Testament.
22. To all - The Jews. And upon all - The gentiles That believe:
for there is no difference - Either as to the need of justification, or
the manner of it.
23. For all have sinned - In Adam, and in their own persons; by a
sinful nature, sinful tempers, and sinful actions. And are fallen
short of the glory of God - The supreme end of man; short of his
image on earth, and the enjoyment of him in heaven.
24. And are justified - Pardoned and accepted. Freely - Without
any merit of their own. By his grace - Not their own righteousness
or works. Through the redemption - The price Christ has paid.
Freely by his grace - One of these expressions might have served
to convey the apostle's meaning; but he doubles his assertion, in
order to give us the fullest conviction of the truth, and to impress
us with a sense of its peculiar importance. It is not possible to find
words that should more absolutely exclude all consideration of
our own works and obedience, or more emphatically ascribe the
whole of our justification to free, unmerited goodness.
25. Whom God hath set forth - Before angels and men. A
propitiation - To appease an offended God. But if, as some teach,
God never was offended, there was no need of this propitiation.
And, if so, Christ died in vain. To declare his righteousness - To
demonstrate not only his clemency, but his justice; even that
vindictive justice whose essential character and principal office is,
to punish sin. By the remission of past sins - All the sins
antecedent to their believing.
26. For a demonstration of his righteousness - Both of his justice
and mercy. That he might be just - Showing his justice on his own
Son. And yet the merciful justifier of every one that believeth in
Jesus. That he might be just - Might evidence himself to be
strictly and inviolably righteous in the administration of his
government, even while he is the merciful justifier of the sinner
that believeth in Jesus. The attribute of justice must be preserved
inviolate; and inviolate it is preserved, if there was a real infliction
of punishment on our saviour. On this plan all the attributes
harmonize; every attribute is glorified, and not one superseded no,
nor so much as clouded.
27. Where is the boasting then of the Jew against the gentile? It is
excluded. By what law? of works? Nay - This would have left
room for boasting. But by the law of faith - Since this requires all,
without distinction, to apply as guilty and helpless sinners, to the
free mercy of God in Christ. The law of faith is that divine
constitution which makes faith, not works, the condition of
acceptance.
28. We conclude then that a man is justified by faith - And even
by this, not as it is a work, but as it receives Christ; and,
consequently, has something essentially different from all our
works whatsoever.
29. Surely of the gentiles also - As both nature and the scriptures
show.
30. Seeing it is one God who - Shows mercy to both, and by the
very same means.
31. We establish the law - Both the authority, purity, and the end
of it; by defending that which the law attests; by pointing out
Christ, the end of it; and by showing how it may be fulfilled in its
purity.
IV Having proved it by argument, he now proves by example, and
such example as must have greater weight with the Jews than any
other.
1. That justification is by faith:
2. That it is free for the gentiles.
1. That our father Abraham hath found - Acceptance with God.
According to the flesh - That is, by works.
2. The meaning is, If Abraham had been justified by works, he
would have had room to glory. But he had not room to glory.
Therefore he was not justified by works.
3. Abraham believed God - That promise of God concerning the
numerousness of his seed, Gen. xv, 5, 7; but especially the
promise concerning Christ, Gen. xii, 3, through whom all nations
should be blessed. And it was imputed to him for righteousness -
God accepted him as if he had been altogether righteous. Gen. xv,
6.
4. Now to him that worketh - All that the law requires, the reward
is no favour, but an absolute debt. These two examples are
selected and applied with the utmost judgment and propriety.
Abraham was the most illustrious pattern of piety among the
Jewish patriarchs. David was the most eminent of their kings. If
then neither of these was justified by his own obedience, if they
both obtained acceptance with God, not as upright beings who
might claim it, but as sinful creatures who must implore it, the
consequence is glaring It is such as must strike every attentive
understanding, and must affect every individual person.
5. But to him that worketh not - It being impossible he should
without faith. But believeth, his faith is imputed to him for
righteousness - Therefore God's affirming of Abraham, that faith
was imputed to him for righteousness, plainly shows that he
worked not; or, in other words, that he was not justified by works,
but by faith only. Hence we see plainly how groundless that
opinion is, that holiness or sanctification is previous to our
justification. For the sinner, being first convinced of his sin and
danger by the Spirit of God, stands trembling before the awful
tribunal of divine justice; and has nothing to plead, but his own
guilt, and the merits of a Mediator. Christ here interposes; justice
is satisfied; the sin is remitted, and pardon is applied to the soul,
by a divine faith wrought by the Holy Ghost, who then begins the
great work of inward sanctification. Thus God justifies the
ungodly, and yet remains just, and true to all his attributes! But let
none hence presume to "continue in sin;" for to the impenitent,
God "is a consuming fire." On him that justifieth the ungodly - If
a man could possibly be made holy before he was justified, it
would entirely set his justification aside; seeing he could not, in
the very nature of the thing, be justified if he were not, at that very
time, ungodly.
6. So David also - David is fitly introduced after Abraham,
because be also received and delivered down the promise.
Affirmeth - A man is justified by faith alone, and not by works.
Without works-That is, without regard to any former good works
supposed to have been done by him.
7. Happy are they whose sins are covered - With the veil of divine
mercy. If there be indeed such a thing as happiness on earth, it is
the portion of that man whose iniquities are forgiven, and who
enjoys the manifestation of that pardon. Well may he endure all
the afflictions of life with cheerfulness, and look upon death with
comfort. O let us not contend against it, but earnestly pray that
this happiness may be ours! Psalm xxxii, 1, 2.
9. This happiness - Mentioned by Abraham and David. On the
circumcision - Those that are circumcised only. Faith was
imputed to Abraham for righteousness - This is fully consistent
with our being justified, that is, pardoned and accepted by God
upon our believing, for the sake of what Christ hath done and
suffered. For though this, and this alone, be the meritorious cause
of our acceptance with God, yet faith may be said to be "imputed
to us for righteousness," as it is the sole condition of our
acceptance. We may observe here, forgiveness, not imputing sin,
and imputing righteousness, are all one.
10. Not in circumcision - Not after he was circumcised; for he was
justified before Ishmael was born, Gen. xv, 1-21; but he was not
circumcised till Ishmael was thirteen years old, Gen. xvii, 25.
11. And - After he was justified. He received the sign of
circumcision - Circumcision, which was a sign or token of his
being in covenant with God. A seal - An assurance on God's part,
that he accounted him righteous, upon his believing, before he
was circumcised. Who believe in uncircumcision - That is, though
they are not circumcised.
12. And the father of the circumcision - Of those who are
circumcised, and believe as Abraham did. To those who believe
not, Abraham is not a father, neither are they his seed.
13. The promise, that he should be the heir of the world - Is the
same as that he should be "the father of all nations," namely, of
those in all nations who receive the blessing. The whole world
was promised to him and them conjointly. Christ is the heir of the
world, and of all things; and so are all Abraham's seed, all that
believe in him with the faith of Abraham
14. If they only who are of the law - Who have kept the whole
law. Are heirs, faith is made void - No blessing being to be
obtained by it; and so the promise is of no effect.
15. Because the law - Considered apart from that grace, which
though it was in fact mingled with it, yet is no part of the legal
dispensation, is so difficult, and we so weak and sinful, that,
instead of bringing us a blessing, it only worketh wrath; it
becomes to us an occasion of wrath, and exposes us to
punishment as transgressors. Where there is no law in force, there
can be no transgression of it.
16. Therefore it - The blessing. Is of faith, that it might be of grace
- That it might appear to flow from the free love of God, and that
the promise might be firm, sure, and effectual, to all the spiritual
seed of Abraham; not only Jews, but gentiles also, if they follow
his faith.
17. Before God - Though before men nothing of this appeared,
those nations being then unborn. As quickening the dead - The
dead are not dead to him and even the things that are not, are
before God. And calling the things that are not - Summoning them
to rise into being, and appear before him. The seed of Abraham
did not then exist; yet God said, "So shall thy seed be." A man can
say to his servant actually existing, Do this; and he doeth it: but
God saith to the light, while it does not exist, Go forth; and it
goeth. Gen. xvii, 5. 18-21. The Apostle shows the power and
excellence of that faith to which he ascribes justification. Who
against hope - Against all probability, believed and hoped in the
promise. The same thing is apprehended both by faith and hope;
by faith, as a thing which God has spoken; by hope, as a good
thing which God has promised to us. So shall thy seed be - Both
natural and spiritual, as the stars of heaven for multitude. Gen. xv,
5.
23. On his account only - To do personal honour to him.
24. But on ours also - To establish us in seeking justification by
faith, and not by works; and to afford a full answer to those who
say that, " to be justified by works means only, by Judaism; to be
justified by faith means, by embracing Christianity, that is, the
system of doctrines so called." Sure it is that Abraham could not
in this sense be justified either by faith or by works; and equally
sure that David (taking the words thus) was justified by works,
and not by faith. Who raised up Jesus from the dead - As he did in
a manner both Abraham and Sarah. If we believe on him who
raised up Jesus - God the Father therefore is the proper object of
justifying faith. It is observable, that St. Paul here, in speaking
both of our faith and of the faith of Abraham, puts a part for the
whole. And he mentions that part, with regard to Abraham, which
would naturally affect the Jews most.
25. Who was delivered - To death. For our offenses - As an
atonement for them. And raised for our justification - To empower
us to receive that atonement by faith.
V
1. Being justified by faith - This is the sum of the preceding
chapters. We have peace with God - Being enemies to God no
longer, ver. 10; neither fearing his wrath, ver. 9. We have peace,
hope, love, and power over sin, the sum of the fifth, sixth,
seventh, and eighth chapters. These are the fruits of justifying
faith: where these are not, that faith is not.
2. Into this grace - This state of favour.
3. We glory in tribulations also - Which we are so far from
esteeming a mark of God's displeasure, that we receive them as
tokens of his fatherly love, whereby we are prepared for a more
exalted happiness. The Jews objected to the persecuted state of the
Christians as inconsistent with the people of the Messiah. It is
therefore with great propriety that the apostle so often mentions
the blessings arising from this very thing.
4. And patience works more experience of the sincerity of our
grace, and of God's power and faithfulness.
5. Hope shameth us not - That is, gives us the highest glorying.
We glory in this our hope, because the love of God is shed abroad
in our hearts - The divine conviction of God's love to us, and that
love to God which is both the earnest and the beginning of
heaven. By the Holy Ghost - The efficient cause of all these
present blessings, and the earnest of those to come.
6. How can we now doubt of God's love? For when we were
without strength - Either to think, will, or do anything good. In
due time - Neither too soon nor too late; but in that very point of
time which the wisdom of God knew to be more proper than any
other. Christ died for the ungodly - Not only to set them a pattern,
or to procure them power to follow it. It does not appear that this
expression, of dying for any one, has any other signification than
that of rescuing the life of another by laying down our own.
7. A just man - One who gives to all what is strictly their due The
good man - One who is eminently holy; full of love, of
compassion, kindness, mildness, of every heavenly and amiable
temper. Perhaps-one-would-even-dare to die - Every word
increases the strangeness of the thing, and declares even this to be
something great and unusual.
8. But God recommendeth - A most elegant expression. Those are
wont to be recommended to us, who were before either unknown
to, or alienated from, us. While we were sinners - So far from
being good, that we were not even just.
9. By his blood - By his bloodshedding. We shall be saved from
wrath through him - That is, from all the effects of the wrath of
God. But is there then wrath in God? Is not wrath a human
passion? And how can this human passion be in God? We may
answer this by another question: Is not love a human passion?
And how can this human passion be in God? But to answer
directly: wrath in man, and so love in man, is a human passion.
But wrath in God is not a human passion; nor is love, as it is in
God. Therefore the inspired writers ascribe both the one and the
other to God only in an analogical sense.
10. If - As sure as; so the word frequently signifies; particularly in
this and the eighth chapter. We shalt be saved - Sanctified and
glorified. Through his life - Who "ever liveth to make intercession
for us."
11. And not only so, but we also glory - The whole sentence, from
the third to the eleventh verse, may be taken together thus: We not
only "rejoice in hope of the glory of God," but also in the midst of
tribulations we glory in God himself through our Lord Jesus
Christ, by whom we have now received the reconciliation.
12. Therefore - This refers to all the preceding discourse; from
which the apostle infers what follows. He does not therefore
properly make a digression, but returns to speak again of sin and
of righteousness. As by one man - Adam; who is mentioned, and
not Eve, as being the representative of mankind. Sin entered into
the world - Actual sin, and its consequence, a sinful nature. And
death - With all its attendants. It entered into the world when it
entered into being; for till then it did not exist. By sin - Therefore
it could not enter before sin. Even so - Namely, by one man. In
that - So the word is used also, 2 Cor. v, 4. All sinned - In Adam.
These words assign the reason why death came upon all men;
infants themselves not excepted, in that all sinned.
13. For until the law sin was in the world - All, I say, had sinned,
for sin was in the world long before the written law; but, I grant,
sin is not so much imputed, nor so severely punished by God,
where there is no express law to convince men of it. Yet that all
had sinned, even then, appears in that all died.
14. Death reigned - And how vast is his kingdom! Scarce can we
find any king who has as many subjects, as are the kings whom he
hath conquered. Even over them that had not sinned after the
likeness of Adam's transgression - Even over infants who had
never sinned, as Adam did, in their own persons; and over others
who had not, like him, sinned against an express law. Who is the
figure of him that was to come - Each of them being a public
person, and a federal head of mankind. The one, the fountain of
sin and death to mankind by his offense; the other, of
righteousness and life by his free gift. Thus far the apostle shows
the agreement between the first and second Adam: afterward he
shows the differences between them. The agreement may be
summed up thus: As by one man sin entered into the world, and
death by sin; so by one man righteousness entered into the world,
and life by righteousness. As death passed upon all men, in that
all had sinned; so life passed upon all men, (who are in the second
Adam by faith,) in that all are justified. And as death through the
sin of the first Adam reigned even over them who had not sinned
after the likeness of Adam's transgression; so through the
righteousness of Christ, even those who have not obeyed, after the
likeness of his obedience, shall reign in life. We may add, As the
sin of Adam, without the sins which we afterwards committed,
brought us death; so the righteousness of Christ, without the good
works which we afterwards perform, brings us life: although still
every good, as well as evil, work, will receive its due reward.
15. Yet not - St. Paul now describes the difference between Adam
and Christ; and that much more directly and expressly than the
agreement between them. Now the fall and the free gift differ,
1. In amplitude, ver. 15.
2. He from whom sin came, and He from whom the free gift
came, termed also "the gift of righteousness," differ in power, ver.
16.
3. The reason of both is subjoined, ver. 17.
4. This premised, the offense and the free gift are compared, with
regard to their effect, ver. 18, and with regard to their cause, ver.
19.
16. The sentence was by one offense to Adam's condemnation -
Occasioning the sentence of death to pass upon him, which, by
consequence, overwhelmed his posterity. But the free gift is of
many offenses unto justification - Unto the purchasing it for all
men, notwithstanding many offenses.
17. There is a difference between grace and the gift. Grace is
opposed to the offense; the gift, to death, being the gift of life.
18. Justification of life - Is that sentence of God, by which a
sinner under sentence of death is adjudged to life.
19. As by the disobedience of one man many (that is, all men)
were constituted sinners - Being then in the loins of their first
parent, the common head and representative of them all. So by the
obedience of one - By his obedience unto death; by his dying for
us. Many - All that believe. Shall be constituted righteous -
Justified, pardoned.
20. The law came in between - The offense and the free gift. That
the offense might abound - That is, the consequence (not the
design) of the law's coming in was, not the taking away of sin, but
the increase of it. Yet where sin abounded, grace did much more
abound - Not only in the remission of that sin which Adam
brought on us, but of all our own; not only in remission of sins,
but infusion of holiness; not only in deliverance from death, but
admission to everlasting life, a far more noble and excellent life
than that which we lost by Adam's fall.
21. That as sin had reigned - so grace also might reign - Which
could not reign before the fall; before man had sinned. Through
righteousness to eternal life by Jesus Christ our Lord - Here is
pointed out the source of all our blessings, the rich and free grace
of God. The meritorious cause; not any works of righteousness of
man, but the alone merits of our Lord Jesus Christ. The effect or
end of all; not only pardon, but life; divine life, leading to glory.
VI
1. The apostle here sets himself more fully to vindicate his
doctrine from the consequence above suggested, chap. iii, 7, 8. He
had then only in strong terms denied and renounced it: here he
removes the very foundation thereof.
2. Dead to sin - Freed both from the guilt and from the power of
it.
3. As many as have been baptized into Jesus Christ have been
baptized into his death - In baptism we, through faith, are
ingrafted into Christ; and we draw new spiritual life from this new
root, through his Spirit, who fashions us like unto him, and
particularly with regard to his death and resurrection.
4. We are buried with him - Alluding to the ancient manner of
baptizing by immersion. That as Christ was raised from the dead
by the glory - Glorious power. Of the Father, so we also, by the
same power, should rise again; and as he lives a new life in
heaven, so we should walk in newness of life. This, says the
apostle, our very baptism represents to us.
5. For - Surely these two must go together; so that if we are
indeed made conformable to his death, we shall also know the
power of his resurrection.
6. Our old man - Coeval with our being, and as old as the fall; our
evil nature; a strong and beautiful expression for that entire
depravity and corruption which by nature spreads itself over the
whole man, leaving no part uninfected. This in a believer is
crucified with Christ, mortified, gradually killed, by virtue of our
union with him. That the body of sin - All evil tempers, words,
and actions, which are the "members" of the "old man,"
Colossians iii, 5, might be destroyed.
7. For he that is dead - With Christ. Is freed from the guilt of past,
and from the power of present, sin, as dead men from the
commands of their former masters.
8. Dead with Christ - Conformed to his death, by dying to sin.
10. He died to sin - To atone for and abolish it. He liveth unto
God - A glorious eternal life, such as we shall live also.
12. Let not sin reign even in your mortal body - It must be subject
to death, but it need not be subject to sin.
13. Neither present your members to sin - To corrupt nature, a
mere tyrant. But to God - Your lawful King.
14. Sin shall not have dominion over you - It has neither right nor
power. For ye are not under the law - A dispensation of terror and
bondage, which only shows sin, without enabling you to conquer
it. But under grace - Under the merciful dispensation of the
gospel, which brings complete victory over it to every one who is
under the powerful influences of the Spirit of Christ.
17. The form of doctrine into which ye have been delivered -
Literally it is, The mould into which ye have been delivered;
which, as it contains a beautiful allusion, conveys also a very
instructive admonition; intimating that our minds, all pliant and
ductile, should be conformed to the gospel precepts, as liquid
metal, take the figure of the mould into which they are cast.
18. Being then set free from sin - We may see the apostles method
thus far at one view: - Chap. Ver.
1. Bondage to sin chap. iii, 9
2. The knowledge of sin by the law; a sense of God's wrath;
inward death chap. iii, 20
3. The Revelation of the righteousness of God in Christ through
the gospel chap. iii, 21
4. The center of all, faith, embracing that righteousness chap. iii,
22
5. Justification, whereby God forgives all past sin, and freely
accepts the sinner chap. iii, 24
6. The gift of the Holy Ghost; a sense of chap. v, 5, God's love
new inward life ver. 4
7. The free service of righteousness ver. 12
19. I speak after the manner of men - Thus it is necessary that the
scripture should let itself down to the language of men. Because
of the weakness of your flesh - Slowness of understanding flows
from the weakness of the flesh, that is, of human nature. As ye
have presented your members servants to uncleanness and
iniquity unto iniquity, so now present your members servants of
righteousness unto holiness - Iniquity (whereof uncleanness is an
eminent part) is here opposed to righteousness; and unto iniquity
is the opposite of unto holiness. Righteousness here is a
conformity to the divine will; holiness, to the whole divine nature.
Observe, they who are servants of righteousness go on to holiness;
but they who are servants to iniquity get no farther. Righteousness
is service, because we live according to the will of another; but
liberty, because of our inclination to it, and delight in it.
20. When ye were the servants of sin, ye were free from
righteousness - In all reason, therefore, ye ought now to be free
from unrighteousness; to be as uniform and zealous in serving
God as ye were in serving the devil.
21. Those things - He speaks of them as afar off.
23. Death - Temporal, spiritual, and eternal. Is the due wages of
sin; but eternal life is the gift of God - The difference is
remarkable. Evil works merit the reward they receive: good works
do not. The former demand wages: the latter accept a free gift.
VII
1. The apostle continues the comparison between the former and
the present state of a believer, and at the same time endeavours to
wean the Jewish believers from their fondness for the Mosaic law.
I speak to them that know the law - To the Jews chiefly here. As
long - So long, and no longer. As it liveth - The law is here
spoken of, by a common figure, as a person, to which, as to an
husband, life and death are ascribed. But he speaks indifferently
of the law being dead to us, or we to it, the sense being the same.
2. She is freed from the law of her husband - From that law which
gave him a peculiar property in her.
4. Thus ye also - Are now as free from the Mosaic law as an
husband is, when his wife is dead. By the body of Christ - Offered
up; that is, by the merits of his death, that law expiring with him.
5. When ye were in the flesh - Carnally minded, in a state of
nature; before we believed in Christ. Our sins which were by the
law - Accidentally occasioned, or irritated thereby. Wrought in
our members - Spread themselves all over the whole man.
6. Being dead to that whereby we were held - To our old husband,
the law. That we might serve in newness of spirit - In a new,
spiritual manner. And not in the oldness of the letter - Not in a
bare literal, external way, as we did before.
7. What shall we say then - This is a kind of a digression, to the
beginning of the next chapter, wherein the apostle, in order to
show in the most lively manner the weakness and inefficacy of the
law, changes the person and speaks as of himself, concerning the
misery of one under the law. This St. Paul frequently does, when
he is not speaking of his own person, but only assuming another
character, chap. iii, 5, 1 Cor. x, 30, 1 Cor. iv, 6. The character here
assumed is that of a man, first ignorant of the law, then under it
and sincerely, but ineffectually, striving to serve God. To have
spoken this of himself, or any true believer, would have been
foreign to the whole scope of his discourse; nay, utterly contrary
thereto, as well as to what is expressly asserted, chap. viii, 2. Is
the law sin - Sinful in itself, or a promoter of sin. I had not known
lust - That is, evil desire. I had not known it to be a sin; nay,
perhaps I should not have known that any such desire was in me:
it did not appear, till it was stirred up by the prohibition.
8. But sin - My inbred corruption. Taking occasion by the
commandment - Forbidding, but not subduing it, was only fretted,
and wrought in me so much the more all manner of evil desire.
For while I was without the knowledge of the law, sin was dead -
Neither so apparent, nor so active; nor was I under the least
apprehensions of any danger from it.
9. And I was once alive without the law - Without the close
application of it. I had much life, wisdom, virtue, strength: so I
thought. But when the commandment - That is, the law, a part put
for the whole; but this expression particularly intimates its
compulsive force, which restrains, enjoins, urges, forbids,
threatens. Came - In its spiritual meaning, to my heart, with the
power of God. Sin revived, and I died - My inbred sin took fire,
and all my virtue and strength died away; and I then saw myself to
be dead in sin, and liable to death eternal.
10. The commandment which was intended for life - Doubtless it
was originally intended by God as a grand means of preserving
and increasing spiritual life, and leading to life everlasting.
11. Deceived me - While I expected life by the law, sin came
upon me unawares and slew all my hopes.
12. The commandment - That is, every branch of the law. Is holy,
and just, and good - It springs from, and partakes of, the holy
nature of God; it is every way just and right in itself; it is designed
wholly for the good of man.
13. Was then that which is good made the cause of evil to me;
yea, of death, which is the greatest of evil? Not so. But it was sin,
which was made death to me, inasmuch as it wrought death in me
even by that which is good - By the good law. So that sin by the
commandment became exceeding sinful - The consequence of
which was, that inbred sin, thus driving furiously in spite of the
commandment, became exceeding sinful; the guilt thereof being
greatly aggravated.
14. I am carnal - St. Paul, having compared together the past and
present state of believers, that "in the flesh," ver. 5, and that "in
the spirit," ver. 6, in answering two objections, (Is then the law
sin? ver. 7, and, Is the law death? ver. 13,) interweaves the whole
process of a man reasoning, groaning, striving, and escaping from
the legal to the evangelical state. This he does from ver. 7, to the
end of this chapter. Sold under sin - Totally enslaved; slaves
bought with money were absolutely at their master's disposal.
16. It is good - This single word implies all the three that were
used before, ver. 12, "holy, just, and good."
17. It is no more I that can properly be said to do it, but rather sin
that dwelleth in me - That makes, as it were, another person, and
tyrannizes over me.
18. In my flesh - The flesh here signifies the whole man as he is
by nature.
21. I find then a law - An inward constraining power, flowing
from the dictate of corrupt nature.
22. For I delight in the law of God - This is more than "I consent
to," ver. 16. The day of liberty draws near. The inward man -
Called the mind, ver. 23, 25.
23. But I see another law in my members - Another inward
constraining power of evil inclinations and bodily appetites.
Warring against the law of my mind - The dictate of my mind,
which delights in the law of God. And captivating me - In spite of
all my resistance
24. Wretched man that I am - The struggle is now come to the
height; and the man, finding there is no help in himself, begins
almost unawares to pray, Who shall deliver me? He then seeks
and looks for deliverance, till God in Christ appears to answer his
question. The word which we translate deliver, implies force. And
indeed without this there can be no deliverance. The body of this
death - That is, this body of death; this mass of sin, leading to
death eternal, and cleaving as close to me as my body to my soul.
We may observe, the deliverance is not wrought yet.
25. I thank God through Jesus Christ our Lord - That is, God will
deliver me through Christ. But the apostle, as his frequent manner
is, beautifully interweaves his assertion with thanksgiving;' the
hymn of praise answering in a manner to the voice of sorrow,
"Wretched man that I am!" So then - He here sums up the whole,
and concludes what he began, ver. 7. I myself - Or rather that I,
the person whom I am personating, till this deliverance is
wrought. Serve the law of God with my mind - My reason and
conscience declare for God. But with my flesh the law of sin - But
my corrupt passions and appetites still rebel. The man is now
utterly weary of his bondage, and upon the brink of liberty.
VIII
1. There is therefore now no condemnation - Either for things
present or past. Now he comes to deliverance and liberty. The
apostle here resumes the thread of his discourse, which was
interrupted, chap. vii, 7.
2. The law of the Spirit - That is, the gospel. Hath freed me from
the law of sin and death - That is, the Mosaic dispensation.
3. For what the law - Of Moses. Could not do, in that it was weak
through the flesh - Incapable of conquering our evil nature. If it
could, God needed not to have sent his own Son in the likeness of
sinful flesh - We with our sinful flesh were devoted to death. But
God sending his own Son, in the likeness of that flesh, though
pure from sin, condemned that sin which was in our flesh; gave
sentence, that sin should be destroyed, and the believer wholly
delivered from it.
4. That the righteousness of the law - The holiness it required,
described, ver. 11. Might be fulfilled in us, who walk not after the
flesh, but after the Spirit - Who are guided in all our thoughts,
words, and actions, not by corrupt nature, but by the Spirit of
God. From this place St. Paul describes primarily the state of
believers, and that of unbelievers only to illustrate this.
5. They that are after the flesh - Who remain under the guidance
of corrupt nature. Mind the things of the flesh - Have their
thoughts and affections fixed on such things as gratify corrupt
nature; namely, on things visible and temporal; on things of the
earth, on pleasure, (of sense or imagination,) praise, or riches. But
they who are after the Spirit - Who are under his guidance. Mind
the things of the Spirit - Think of, relish, love things invisible,
eternal; the things which the Spirit hath revealed, which he works
in us, moves us to, and promises to give us.
6. For to be carnally minded - That is, to mind the things of the
flesh. Is death - The sure mark of spiritual death, and the way to
death everlasting. But to be spiritually minded - That is, to mind
the things of the Spirit. Is life - A sure mark of spiritual life, and
the way to life everlasting. And attended with peace - The peace
of God, which is the foretaste of life everlasting; and peace with
God, opposite to the enmity mentioned in the next verse.
7. Enmity against God - His existence, power, and providence.
8. They who are in the flesh - Under the government of it.
9. In the Spirit - Under his government. If any man have not the
Spirit of Christ - Dwelling and governing in him. He is none of
his - He is not a member of Christ; not a Christian; not in a state
of salvation. A plain, express declaration, which admits of no
exception. He that hath ears to hear, let him hear!
10. Now if Christ be in you - Where the Spirit of Christ is, there is
Christ. The body indeed is dead - Devoted to death. Because of
sin - Heretofore committed. But the Spirit is life - Already truly
alive. Because of righteousness - Now attained. From ver. 13, St.
Paul, having finished what he had begun, chap. vi, 1, describes
purely the state of believers.
12. We are not debtors to the flesh - We ought not to follow it.
13. The deeds of the flesh - Not only evil actions, but evil desires,
tempers, thoughts. If ye mortify - Kill, destroy these. Ye shall live
- The life of faith more abundantly here, and hereafter the life of
glory.
14. For as many as are led by the Spirit of God - In all the ways of
righteousness. They are the sons of God - Here St. Paul enters
upon the description of those blessings which he comprises, ver.
30, in the word glorified; though, indeed, he does not describe
mere glory, but that which is still mingled with the cross. The sum
is, through sufferings to glory.
15. For ye - Who are real Christians. Have not received the spirit
of bondage - The Holy Ghost was not properly a spirit of
bondage, even in the time of the Old Testament. Yet there was
something of bondage remaining even in those who then had
received the Spirit. Again - As the Jews did before. We - All and
every believer. Cry - The word denotes a vehement speaking, with
desire, confidence, constancy. Abba, Father - The latter word
explains the former. By using both the Syriac and the Greek word,
St. Paul seems to point out the joint cry both of the Jewish and
gentile believers. The spirit of bondage here seems directly to
mean, those operations of the Holy Spirit by which the soul, on its
first conviction, feels itself in bondage to sin, to the world, to
Satan, and obnoxious to the wrath of God. This, therefore, and the
Spirit of adoption, are one and the same Spirit, only manifesting
itself in various operations, according to the various
circumstances of the persons.
16. The same Spirit beareth witness with our spirit - With the
spirit of every true believer, by a testimony distinct from that of
his own spirit, or the testimony of a good conscience. Happy they
who enjoy this clear and constant.
17. Joint heirs - That we may know it is a great inheritance which
God will give us for he hath given a great one to his Son. If we
suffer with him - Willingly and cheerfully, for righteousness'
sake. This is a new proposition, referring to what follows.
18. For I reckon - This verse gives the reason why he but now
mentioned sufferings and glory. When that glory "shall be
revealed in us," then the sons of God will be revealed also.
19. For the earnest expectation - The word denotes a lively hope
of something drawing near, and a vehement longing after it. Of
the creation - Of all visible creatures, believers excepted, who are
spoken of apart; each kind, according as it is capable. All these
have been sufferers through sin; and to all these (the finally
impenitent excepted) shall refreshment redound from the glory of
the children of God. Upright heathens are by no means to be
excluded from this earnest expectation: nay, perhaps something of
it may at some times be found even in the vainest of men; who
(although in the hurry of life they mistake vanity for liberty, and
partly stifle. partly dissemble, their groans, yet) in their sober,
quiet, sleepless, afflicted hours, pour forth many sighs in the ear
of God.
20. The creation was made subject to vanity - Abuse, misery, and
corruption. By him who subjected it - Namely, God, Gen. iii, 17,
v, 29. Adam only made it liable to the sentence which God
pronounced; yet not without hope.
21. The creation itself shall be delivered - Destruction is not
deliverance: therefore whatsoever is destroyed, or ceases to be, is
not delivered at all. Will, then, any part of the creation be
destroyed? Into the glorious liberty - The excellent state wherein
they were created.
22. For the whole creation groaneth together - With joint groans,
as it were with one voice. And travaileth - Literally, is in the pains
of childbirth, to be delivered of the burden of the curse. Until now
- To this very hour; and so on till the time of deliverance.
23. And even we, who have the first-fruits of the Spirit - That is,
the Spirit, who is the first-fruits of our inheritance. The adoption -
Persons who had been privately adopted among the Roman were
often brought forth into the forum, and there publicly owned as
their sons by those who adopted them. So at the general
resurrection, when the body itself is redeemed from death, the
sons of God shall be publicly owned by him in the great assembly
of men and angels. The redemption of our body - From corruption
to glory and immortality.
24. For we are saved by hope - Our salvation is now only in hope.
We do not yet possess this full salvation.
26. Likewise the Spirit - Nay, not only the universe, not only the
children of God, but the Spirit of God also himself, as it were,
groaneth, while he helpeth our infirmities, or weaknesses. Our
understandings are weak, particularly in the things of God our
desires are weak; our prayers are weak. We know not - Many
times. What we should pray for - Much less are we able to pray
for it as we ought: but the Spirit maketh intercession for us - In
our hearts, even as Christ does in heaven. With groanings - The
matter of which is from ourselves, but the Spirit forms them; and
they are frequently inexpressible, even by the faithful themselves.
27. But he who searcheth the hearts - Wherein the Spirit dwells
and intercedes. Knoweth - Though man cannot utter it. What is
the mind of the Spirit, for he maketh intercession for the saints -
Who are near to God. According to God - According to his will,
as is worthy of God. and acceptable to him.
28. And we know - This in general; though we do not always
know particularly what to pray for. That all things - Ease or pain,
poverty or riches, and the ten thousand changes of life. Work
together for good - Strongly and sweetly for spiritual and eternal
good. To them that are called according to his purpose - His
gracious design of saving a lost world by the death of his Son.
This is a new proposition. St. Paul, being about to recapitulate the
whole blessing contained in justification, (termed "glorification,"
ver. 30,) first goes back to the purpose or decree of God, which is
frequently mentioned in holy writ. To explain this (nearly in the
words of an eminent writer) a little more at large:-When a man
has a work of time and importance before him, he pauses,
consults, and contrives; and when he has laid a plan, resolves or
decrees to proceed accordingly. Having observed this in
ourselves, we are ready to apply it to God also; and he, in
condescension to us has applied it to himself. The works of
providence and redemption are vast and stupendous, and therefore
we are apt to conceive of God as deliberating and consulting on
them, and then decreeing to act according to "the counsel of his
own will;" as if, long before the world was made, he had been
concerting measures both as to the making and governing of it,
and had then writ down his decrees, which altered not, any more
than the laws of the Medes and Persians. Whereas, to take this
consulting and decreeing in a literal sense, would be the same
absurdity as to ascribe a real human body and human passions to
the ever-blessed God. This is only a popular representation of his
infallible knowledge and unchangeable wisdom; that is, he does
all things as wisely as a man can possibly do, after the deepest
consultation, and as steadily pursues the most proper method as
one can do who has laid a scheme beforehand. But then, though
the effects be such as would argue consultation and consequent
decrees in man, yet what need of a moment's consultation in Him
who sees all things at one view? Nor had God any more occasion
to pause and deliberate, and lay down rules for his own conduct
from all eternity, than he has now. What was there any fear of his
mistaking afterwards, if he had not beforehand prepared decrees,
to direct him what he was to do? Will any man say, he was wiser
before the creation than since? or had he then more leisure, that he
should take that opportunity to settle his affairs, and make rules
(or himself, from which he was never to vary? He has doubtless
the same wisdom and all other perfections at this day which he
had from eternity; and is now as capable of making decrees, or
rather has no more occasion for them now than formerly: his
understanding being always equally clear and bright, his wisdom
equally infallible.
29. Whom he foreknew, he also predestinated conformable to the
image of his Son - Here the apostle declares who those are whom
he foreknew and predestinated to glory; namely, those who are
conformable to the image of his Son. This is the mark of those
who are foreknown and will be glorified,
2 Tim. ii, 19. Phil. iii, 10, 21.
30. Them he - In due time. Called - By his gospel and his Spirit.
And whom he called - When obedient to the heavenly calling,
Acts xxvi, 19. He also justified - Forgave and accepted. And
whom he justified - Provided they "continued in his goodness,"
chap. xi, 22, he in the end glorified - St. Paul does not affirm,
either here or in any other part of his writings, that precisely the
same number of men are called, justified, and glorified. He does
not deny that a believer may fall away and be cut off between his
special calling and his glorification, chap. xi, 22. Neither does he
deny that many are called who never are justified. He only affirms
that this is the method whereby God leads us step by step toward
heaven. He glorified - He speaks as one looking back from the
goal, upon the race of faith. Indeed grace, as it is glory begun, is
both an earnest and a foretaste of eternal glory.
31. What shall we say then to these things - Related in the third,
fifth, and eighth chapters? As if he had said, We cannot go, think,
or wish anything farther. If God be for us - Here follow four
periods, one general and three particular. Each begins with
glorying in the grace of God, which is followed by a question
suitable to it, challenging all opponents to all which, "I am
persuaded," &c., is a general answer. The general period is, If
God be for us, who can be against us? The first particular period,
relating to the past time, is, He that spared not his own Son, how
shall he not freely give us all things? The second, relating to the
present, is, It is God that justifieth. Who is he that condemneth?
The third, relating to the future, is, It is Christ that died - Who
shall separate us from the love of Christ?
32. He that - This period contains four sentences: He spared not
his own Son; therefore he will freely give us all things. He
delivered him up for us all; therefore, none can lay anything to our
charge. Freely - For all that follows justification is a free gift also.
All things - Needful or profitable for us.
33. God's elect - The above-cited author observes, that long before
the coming of Christ the heathen world revolted from the true
God, and were therefore reprobated, or rejected. But the nation of
the Jews were chosen to be the people of God, and were therefore
styled, "the children" or "sons of God," Deut. xiv, 1; "holy
people," Deut. vii, 6; xiv, 2; "a chosen seed," Deut. iv, 37; "the
elect," Isaiah xli, 8, 9; xliii, 10; "the called of God," Isaiah xlviii,
12. And these titles were given to all the nation of Israel,
including both good and bad. Now the gospel having the most
strict connection with the Books of the Old Testament, where
these phrases frequently occur; and our Lord and his apostles
being native Jews, and beginning to preach in the land of Israel,
the language in which they preached would of course abound with
the phrases of the Jewish nation. And hence it is easy to see why
such of them as would not receive him were styled reprobated.
For they no longer continued to be the people of God; whereas
this and those other honourable titles were continued to all such
Jews as embraced Christianity. And the same appellations which
once belonged to the Jewish nation were now given to the gentile
Christians also together with which they were invested with all
the privileges of "the chosen people of God;" and nothing could
cut them off from these but their own wilful apostasy. It does not
appear that even good men were ever termed God's elect till
above two thousand years from the creation. God's electing or
choosing the nation of Israel, and separating them from the other
nations, who were sunk in idolatry and all wickedness, gave the
first occasion to this sort of language. And as the separating the
Christians from the Jews was a like event, no wonder it was
expressed in like words and phrases only with this difference, the
term elect was of old applied to all the members of the visible
church; whereas in the New Testament it is applied only to the
members of the invisible.
34. Yea rather, that is risen - Our faith should not stop at his
death, but be exercised farther on his resurrection, kingdom,
second coming. Who maketh intercession for us - Presenting there
his obedience, his sufferings, his prayers, and our prayers
sanctified through him.
35. Who shall separate us from the love of Christ - Toward us?
Shall affliction or distress - He proceeds in order, from less
troubles to greater: can any of these separate us from his
protection in it; and, if he sees good, deliverance from it?
36. All the day - That is, every day, continually. We are accounted
- By our enemies; by ourselves. Psalm xliv, 22.
37. We more than conquer - We are not only no losers, but
abundant gainers, by all these trials. This period seems to describe
the full assurance of hope.
38. I am persuaded - This is inferred from the thirty-fourth verse,
in an admirable order: - Neither death" shall hurt us; For "Christ is
dead:" "Nor life;" 'is risen" Nor angels, nor principalities, nor
powers; nor things pre- sent, nor things to come;" "is at the right
hand of God:" "Nor height, nor depth, nor any other creature;"
"maketh intercession for us." Neither death - Terrible as it is to
natural men; a violent death in particular, ver. 36. Nor life - With
all the affliction and distress it can bring, ver. 35; or a long, easy
life; or all living men. Nor angels - Whether good (if it were
possible they should attempt it) or bad, with all their wisdom and
strength. Nor principalities, nor powers - Not even those of the
highest rank, or the most eminent power. Nor things present -
Which may befall us during our pilgrimage; or the whole world,
till it passeth away. Nor things to come - Which may occur either
when our time on earth is past, or when time itself is at an end, as
the final judgment, the general conflagration, the everlasting fire.
Nor height, nor depth - The former sentence respected the
differences of times; this, the differences of places. How many
great and various things are contained in these words, we do not,
need not, cannot know yet. The height - In St. Paul's sublime
style, is put for heaven. The depth - For the great abyss: that is,
neither the heights, I will not say of walls, mountains, seas, but, of
heaven itself, can move us; nor the abyss itself, the very thought
of which might astonish the boldest creature. Nor any creature -
Nothing beneath the Almighty; visible enemies he does not even
deign to name. Shall be able - Either by force, ver. 35; or by any
legal claim, ver. 33, &c. To separate us from the love of God in
Christ - Which will surely save, protect, deliver us who believe in,
and through, and from, them all.
IX In this chapter St. Paul, after strongly declaring his love and
esteem for them, sets himself to answer the grand objection of his
countrymen; namely, that the rejection of the Jews and reception
of the gentiles was contrary to the word of God. That he had not
here the least thought of personal election or reprobation is
manifest,
1. Because it lay quite wide of his design, which was this, to show
that God's rejecting the Jews and receiving the gentiles was
consistent with his word
2. Because such a doctrine would not only have had no tendency
to convince, but would have evidently tended to harden, the Jews;
3. Because when he sums up his argument in the close of the
chapter, he has not one word, or the least intimation, about it.
1. In Christ - This seems to imply an appeal to him. In the Holy
Ghost - Through his grace.
2. I have great sorrow - A high degree of spiritual sorrow and of
spiritual Joy may consist together, chap. viii, 39. By declaring his
sorrow for the unbelieving Jews, who excluded themselves from
all the blessings he had enumerated, he shows that what he was
now about to speak, he did not speak from any prejudice to them.
3. I could wish - Human words cannot fully describe the motions
of souls that are full of God. As if he had said, I could wish to
suffer in their stead; yea, to be an anathema from Christ in their
place. In how high a sense he wished this, who can tell, unless
himself had been asked and had resolved the question? Certainly
he did not then consider himself at all, but only others and the
glory of God. The thing could not be; yet the wish was pious and
solid; though with a tacit condition, if it were right and possible.
4. Whose is the adoption, &c. - He enumerates six prerogatives, of
which the first pair respect God the Father, the second Christ, the
third the Holy Ghost. The adoption and the glory - That is, Israel
is the first-born child of God, and the God of glory is their God,
Deut. iv, 7; Psalm cvi, 20. These are relative to each other. At
once God is the Father of Israel, and Israel are the people of God.
He speaks not here of the ark, or any corporeal thing. God himself
is "the glory of his people Israel." And the covenants, and the
giving of the law - The covenant was given long before the law. It
is termed covenants, in the plural, because it was so often and so
variously repeated, and because there were two dispositions of it,
Gal. iv, 24, frequently called two covenants; the one promising,
the other exhibiting the promise. And the worship, and the
promises - The true way of worshipping God; and all the promises
made to the fathers.
5. To the preceding, St. Paul now adds two more prerogatives.
Theirs are the fathers - The patriarchs and holy men of old, yea,
the Messiah himself. Who is over all, God blessed for ever - The
original words imply the self-existent, independent Being, who
was, is, and is to come. Over all - The supreme; as being God, and
consequently blessed for ever. No words can more dearly express
his divine, supreme majesty, and his gracious sovereignty both
over Jews and, gentiles.
6. Not as if - The Jews imagined that the word of God must fail if
all their nation were not saved. This St. Paul now refutes, and
proves that the word itself had foretold their falling away. The
word of God - The promises of God to Israel. Had fallen to the
ground - This could not be. Even now, says the apostle, some
enjoy the promises; and hereafter "all Israel shall be saved." This
is the sum of the ninth, tenth, and eleventh chapters. For - Here he
enters upon the proof of it. All are not Israel, who are of Israel -
The Jews vehemently maintained the contrary; namely, that all
who were born Israelites, and they only, were the people of God.
The former part of this assertion is refuted here, the latter, ver. 24,
&c. The sum is, God accepts all believers, and them only; and this
is no way contrary to his word. Nay, he hath declared in his word,
both by types and by express testimonies, that believers are
accepted as the "children of the promise," while unbelievers are
rejected, though they are "children after the flesh." All are not
Israel - Not in the favour of God. Who are lineally descended of
Israel.
7. Neither because they are lineally the seed of Abraham, will it
follow that they are all children of God - This did not hold even in
Abraham's own family; and much less in his remote descendants.
But God then said, In Isaac shall thy seed be called - That is,
Isaac, not Ishmael, shall be called thy seed; that seed to which the
promise is made.
8. That is, Not the children, &c. - As if he had said, This is a clear
type of things to come; showing us, that in all succeeding
generations, not the children of the flesh, the lineal descendants of
Abraham, but the children of the promise, they to whom the
promise is made, that is, believers, are the children of God. Gen.
xxi, 12
9. For this is the word of the promise - By the power of which
Isaac was conceived, and not by the power of nature. Not,
Whosoever is born of thee shall be blessed, but, At this time -
Which I now appoint. I will come, and Sarah shall have a son -
And he shall inherit the blessing. Gen. xviii, 10.
10. And that God's blessing does not belong to all the descendants
of Abraham, appears not only by this instance, but by that of Esau
and Jacob, who was chosen to inherit the blessing, before either of
them had done good or evil. The apostle mentions this to show,
that neither were their ancestors accepted through any merit of
their own. That the purpose of God according to election might
stand - Whose purpose was, to elect or choose the promised seed.
Not of works - Not for any preceding merit in him he chose. But
of him that called - Of his own good pleasure who called to that
privilege whom he saw good.
12. The elder - Esau. Shall serve the younger - Not in person, for
he never did; but in his posterity. Accordingly the Edomites were
often brought into subjection by the Israelites. Gen. xxv, 23.
13. As it is written - With which word in Genesis, spoken so long
before, that of Malachi agrees. I have loved Jacob - With a
peculiar love; that is, the Israelites, the posterity of Jacob. And I
have, comparatively, hated Esau - That is, the Edomites, the
posterity of Esau. But observe,
1. This does not relate to the person of Jacob or Esau
2. Nor does it relate to the eternal state either of them or their
posterity. Thus far the apostle has been proving his proposition,
namely, that the exclusion of a great part of the seed of Abraham,
yea, and of Isaac, from the special promises of God, was so far
from being impossible, that, according to the scriptures
themselves, it had actually happened. He now introduces and
refutes an objection. Mal. i, 2, 3.
14. Is there injustice with God - Is it unjust in God to give Jacob
the blessing rather than Esau? or to accept believers, and them
only. God forbid - In no wise. This is well consistent with justice;
for he has a right to fix the terms on which he will show mercy,
according to his declaration to Moses, petitioning for all the
people, after they had committed idolatry with the golden calf. I
will have mercy on whom I will have mercy - According to the
terms I myself have fixed. And I will have compassion on whom I
will have compassion - Namely, on those only who submit to my
terms, who accept of it in the way that I have appointed.
15. Exod. xxxiii, 19.
16. It - The blessing. Therefore is not of him that willeth, nor of
him that runneth - It is not the effect either of the will or the works
of man, but of the grace and power of God. The will of man is
here opposed to the grace of God, and man's running, to the divine
operation. And this general declaration respects not only Isaac and
Jacob, and the Israelites in the time of Moses, but likewise all the
spiritual children of Abraham, even to the end of the world.
17. Moreover - God has an indisputable right to reject those who
will not accept the blessings on his own terms. And this he
exercised in the case of Pharaoh; to whom, after many instances
of stubbornness and rebellion, he said, as it is recorded in
scripture, For this very thing have I raised thee up - That is,
Unless thou repent, this will surely be the consequence of my
raising thee up, making thee a great and glorious king, that my
power will be shown upon thee, (as indeed it was, by
overwhelming him and his army in the sea,) and my name
declared through all the earth - As it is at this day. Perhaps this
may have a still farther meaning. It seems that God was resolved
to show his power over the river, the insects, other animals, (with
the natural causes of their health, diseases, life, and death,) over
the meteors, the air, the sun, (all of which were worshipped by the
Egyptians, from whom other nations learned their idolatry,) and at
once over all their gods, by that terrible stroke of slaying all their
priests, and their choicest victims, the firstborn of man and beast;
and all this with a design, not only to deliver his people Israel, (for
which a single act of omnipotence would have sufficed,) but to
convince the Egyptians, that the objects of their worship were but
the creatures of Jehovah, and entirely in his power, and to draw
them and the neighbouring nations, who should hear of all these
wonders, from their idolatry, to worship the one God. For the
execution of this design, (in order to the display of the divine
power over the various objects of their worship, in variety of
wonderful acts, which were at the same time just punishments for
their cruel oppression of the Israelites,) God was pleased to raise
to the throne of an absolute monarchy, a man, not whom he had
made wicked on purpose, but whom he found so, the proudest, the
most daring and obstinate of all the Egyptian princes; and who,
being incorrigible, well deserved to be set up in that situation,
where the divine judgments fell the heaviest. Exod. ix, 16.
18. So then - That is, accordingly he does show mercy on his own
terms, namely, on them that believe. And whom he willeth -
Namely, them that believe not. He hardeneth - Leaves to the
hardness of their hearts.
19. Why doth he still find fault - The particle still is strongly
expressive of the objector's sour, morose murmuring. For who
hath resisted his will - The word his likewise expresses his
surliness and aversion to God, whom he does not even deign to
name.
20. Nay, but who art thou, O man - Little, impotent, ignorant man.
That repliest against God - That accusest God of injustice, for
himself fixing the terms on which he will show mercy? Shall the
thing formed say to him that formed it, Why hast thou made me
thus - Why hast thou made me capable of honour and immortality,
only by believing?
21. Hath not the potter power over the clay - And much more hath
not God power over his creatures, to appoint one vessel, namely,
the believer, to honour, and another, the unbeliever, to dishonour?
If we survey the right which God has over us, in a more general
way, with regard to his intelligent creatures, God may be
considered in two different views, as Creator, Proprietor, and
Lord of all; or, as their moral Governor, and Judge. God, as
sovereign Lord and Proprietor of all, dispenses his gifts or favours
to his creatures with perfect wisdom, but by no rules or methods
of proceeding that we are acquainted with. The time when we
shall exist, the country where we shall live, our parents, our
constitution of body and turn of mind; these, and numberless other
circumstances, are doubtless ordered with perfect wisdom, but by
rules that lie quite out of our sight. But God's methods of dealing
with us, as our Governor and Judge, are dearly revealed and
perfectly known; namely, that he will finally reward every man
according to his works: "He that believeth shalt be saved, and he
that believeth not shall be damned." Therefore, though "He hath
mercy on whom he willeth, and whom he willeth he hardeneth,"
that is, suffers to be hardened in consequence of their obstinate
wickedness; yet his is not the will of an arbitrary, capricious, or
tyrannical being. He wills nothing but what is infinitely wise and
good; and therefore his will is a most proper rule of judgment. He
will show mercy, as he hath assured us, to none but true believers,
nor harden any but such as obstinately refuse his mercy. Jer. xviii,
6, 7
22. What if God, being willing - Referring to ver. 18, 19. That is,
although it was now his will, because of their obstinate unbelief,
To show his wrath - Which necessarily presupposes sin. And to
make his power known - This is repeated from the seventeenth
verse. Yet endured - As he did Pharaoh. With much longsuffering
- Which should have led them to repentance. The vessels of wrath
- Those who had moved his wrath by still rejecting his mercy.
Fitted for destruction - By their own wilful and final impenitence.
Is there any injustice in this?
23. That he might make known - What if by showing such
longsuffering even to "the vessels of wrath," he did the more
abundantly show the greatness of his glorious goodness, wisdom,
and power, on the vessels of mercy; on those whom he had
himself, by his grace, prepared for glory. Is this any injustice?
24. Even us - Here the apostle comes to the other proposition, of
grace free for all, whether Jew or gentile. Of the Jews - This he
treats of, ver. 25. Of the gentiles - Treated of in the same verse.
25. Beloved - As a spouse. Who once was not beloved -
Consequently, not unconditionally elected. This relates directly to
the final restoration of the Jews. Hosea ii, 23
26. There shall they be called the sons of God - So that they need
not leave their own country and come to Judea. Hosea i, 10
27. But Isaiah testifies, that (as many gentiles will be accepted,
so) many Jews will be rejected; that out of all the thousands of
Israel, a remnant only shall be saved. This was spoken originally
of the few that were saved from the ravage of Sennacherib's army.
Isaiah x, 22, 23
28. For he is finishing or cutting short his account - In rigorous
justice, will leave but a small remnant. There will be so general a
destruction, that but a small number will escape.
29. As Isaiah had said before - Namely, Isaiah i, 9, concerning
those who were besieged in Jerusalem by Rezin and Pekah.
Unless the Lord had left us a seed - Which denotes,
1. The present paucity:
2. The future abundance. We had been as Sodom - So that it is no
unexampled thing for the main body of the Jewish nation to revolt
from God, and perish in their sin.
30. What shall we say then - What is to be concluded from all that
has been said but this, That the gentiles, who followed not after
righteousness - Who a while ago had no knowledge of, no care or
thought about, it. Have attained to righteousness - Or justification.
Even the righteousness which is by faith. This is the first
conclusion we may draw from the preceding observations. The
second is, that Israel - The Jews Although following after the law
of righteousness - That law which, duly used, would have led
them to faith, and thereby to righteousness. Have not attained to
the law of righteousness - To that righteousness or justification
which is one great end of the law
32. And wherefore have they not? Is it because God eternally
decreed they should not? There is nothing like this to be met with
but agreeable to his argument the apostle gives us this good
reason for it, Because they sought it not by faith - Whereby alone
it could be attained. But as it were - In effect, if not professsedly,
by works. For they stumbled at that stumblingstone - Christ
crucified.
33. As it is written - Foretold by their own prophet. Behold, I lay
in Sion - I exhibit in my church, what, though it is in truth the
only sure foundation of happiness, yet will be in fact a
stumblingstone and rock of offense - An occasion of ruin to many,
through their obstinate unbelief. Isaiah viii, 14; Isaiah xxviii, 16
X
1. My prayer to God is, that they may be saved - He would not
have prayed for this, had they been absolutely reprobated.
2. They have a zeal, but not according to knowledge - They had
zeal without knowledge; we have knowledge without zeal.
3. For they being ignorant of the righteousness of God - Of the
method God has established for the justification of a sinner. And
seeking to establish their own righteousness - Their own method
of acceptance with God. Have not submitted to the righteousness
of God - The way of justification which he hath fixed.
4. For Christ is the end of the law - The scope and aim of it. It is
the very design of the law, to bring men to believe in Christ for
justification and salvation. And he alone gives that pardon and life
which the law shows the want of, but cannot give. To every one -
Whether Jew or gentile, treated of, ver. 11, &c. That believeth -
Treated of, ver. 5.
5. For Moses describeth the only righteousness which is attainable
by the law, when he saith, The man who doeth these things shall
live by them - that is, he that perfectly keeps all these precepts in
every point, he alone may claim life and salvation by them. But
this way of justification is impossible to any who have ever
transgressed any one law in any point. Lev. xviii, 5
6. But the righteousness which is by faith - The method of
becoming righteous by believing. Speaketh a very different
language, and may be considered as expressing itself thus: (to
accommodate to our present subject the words which Moses
spake, touching the plainness of his law:) Say not in thy heart,
Who shall ascend into heaven, as if it were to bring Christ down:
or, Who shall descend into the grave, as if it were to bring him
again from the dead - Do not imagine that these things are to be
done now, in order to procure thy pardon and salvation. Deut.
xxx, 14.
8. But what saith he - Moses. Even these words, so remarkably
applicable to the subject before us. All is done ready to thy hand.
The word is nigh thee - Within thy reach; easy to be understood,
remembered, practiced. This is eminently true of the word of faith
- The gospel. Which we preach - The sum of which is, If thy heart
believe in Christ, and thy life confess him, thou shalt be saved.
9. If thou confess with thy mouth - Even in time of persecution,
when such a confession may send thee to the lions.
10. For with the heart - Not the understanding only. Man believeth
to righteousness - So as to obtain justification. And with the
mouth confession is made - So as to obtain final salvation.
Confession here implies the whole of outward, as believing does
the root of all inward, religion.
11. Isaiah xxviii, 16.
12. The same Lord of all is rich - So that his blessings are never to
be exhausted, nor is he ever constrained to hold his hand. The
great truth proposed in ver. 11 is so repeated here, and in ver. 13,
and farther confirmed, ver. 14, 15, as not only to imply, that
"whosoever calleth upon him shall be saved;" but also that the
will of God is, that all should savingly call upon him.
13. Joel ii, 32.
15. But how shall they preach, unless they be sent - Thus by a
chain of reasoning, from God's will that the gentiles also should
"call upon him," St. Paul infers that the apostles were sent by God
to preach to the gentiles also. The feet - Their very footsteps; their
coming. Isaiah lii, 7.
16. Isaiah liii, 1.
17. Faith, indeed, ordinarily cometh by hearing; even by hearing
the word of God.
18. But their unbelief was not owing to the want of hearing For
they have heard. Yes verily - So many nations have already heard
the preachers of the gospel, that I may in some sense say of them
as David did of the lights of heaven. Psalm xxix, 4
19. But hath not Israel known - They might have known, even
from Moses and Isaiah, that many of the gentiles would be
received, and many of the Jews rejected. I will provoke you to
jealousy by them that are not a nation - As they followed gods that
were not gods, so he accepted in their stead a nation that was not a
nation; that is, a nation that was not in covenant with God. A
foolish nation - Such are all which know not God. Deut. xxxii, 21
20. But Isaiah is very bold - And speaks plainly what Moses but
intimated. Isaiah lxv, 1, 2.
21. An unbelieving and gainsaying people - Just opposite to those
who believed with their hearts, and made confession with their
mouths.
XI
1. Hath God rejected his whole people - All Israel? In no wise.
Now there is "a remnant" who believe, ver. 5; and hereafter "all
Israel will be saved," ver. 26.
2. God hath not rejected that part of his people whom he foreknew
- Speaking after the manner of men. For, in fact, knowing and
foreknowing are the same thing with God, who knows or sees all
things at once, from everlasting to everlasting. Know ye not - That
in a parallel case, amidst a general apostasy, when Elijah thought
the whole nation was fallen into idolatry, God "knew" there was
"a remnant" of true worshippers.
3. 1 Kings xix, 10.
4. To Baal - Nor to the golden calves.
5. According to the election of grace - According to that gracious
purpose of God, "He that believeth shall be saved."
6. And if by grace, then it is no more of works - Whether
ceremonial or moral. Else grace is no longer grace - The very
nature of grace is lost. And if it be of works, then it is no more
grace: else work is no longer work - But the very nature of it is
destroyed. There is something so absolutely inconsistent between
the being justified by grace, and the being justified by works, that,
if you suppose either, you of necessity exclude the other. For what
is given to works is the payment of a debt; whereas grace implies
an unmerited favour. So that the same benefit cannot, in the very
nature of things, be derived from both.
7. What then - What is the conclusion from the whole? It is this:
that Israel in general hath not obtained justification; but those of
them only who believe. And the rest were blinded - By their own
wilful prejudice.
8. God hath at length withdrawn his Spirit, and so given them up
to a spirit of slumber; which is fulfilled unto this day. Isaiah xxix,
10
9. And David saith - In that prophetic imprecation, which is
applicable to them, as well as to Judas. A recompence - Of their
preceding wickedness. So sin is punished by sin; and thus the
gospel, which should have fed and strengthened their souls, is
become a means of destroying them. Psalm lxix, 22, 23
11. Have they stumbled so as to fall - Totally and finally? No But
by their fall - Or slip: it is a very soft word in the original.
Salvation is come to the gentiles - See an instance of this, Acts
xiii, 46. To provoke them - The Jews themselves, to jealousy.
12. The first part of this verse is treated of, ver. 13, &c.; the latter,
How much more their fulness, (that is, their full conversion,) ver.
23, &c. So many prophecies refer to this grand event, that it is
surprising any Christian can doubt of it. And these are greatly
confirmed by the wonderful preservation of the Jews as a distinct
people to this day. When it is accomplished, it will be so strong a
demonstration, both of the Old and New Testament Revelation, as
will doubtless convince many thousand Deists, in countries
nominally Christian; of whom there will, of course, be increasing
multitudes among merely nominal Christians. And this will be a
means of swiftly propagating the gospel among Mahometans and
Pagans; who would probably have received it long ago, had they
conversed only with real Christians.
13. I magnify my office - Far from being ashamed of ministering
to the gentiles, I glory therein; the rather, as it may be a means of
provoking my brethren to jealousy.
14. My flesh - My kinsmen.
15. Life from the dead - Overflowing life to the world, which was
dead.
16. And this will surely come to pass. For if the first fruits be
holy, so is the lump - The consecration of them was esteemed the
consecration of all and so the conversion of a few Jews is an
earnest of the conversion of all the rest. And if the root be holy -
The patriarchs from whom they spring, surely God will at length
make their descendants also holy.
17. Thou - O gentile. Being a wild olive tree - Had the graft been
nobler than the stock, yet its dependance on it for life and
nourishment would leave it no room to boast against it. How
much less, when, contrary to what is practiced among men, the
wild olive tree is engrafted on the good!
18. Boast not against the branches - Do not they do this who
despise the Jews? or deny their future conversion?
20. They were broken off for unbelief, and thou standest by faith -
Both conditionally, not absolutely: if absolutely, there might have
been room to boast. By faith - The free gift of God, which
therefore ought to humble thee.
21. Be not highminded, but fear - We may observe, this fear is not
opposed to trust, but to pride and security.
22. Else shalt thou - Also, who now "standest by faith," be both
totally and finally cut off.
24. Contrary to nature - For according to nature, we graft the
fruitful branch into the wild stock; but here the wild branch is
grafted into the fruitful stock.
25. St. Paul calls any truth known but to a few, a mystery. Such
had been the calling of the gentiles: such was now the conversion
of the Jews. Lest ye should be wise in your own conceits - Puffed
up with your present advantages; dreaming that ye are the only
church; or that the church of Rome cannot fail. Hardness in part is
happened to Israel, till - Israel therefore is neither totally nor
finally rejected. The fulness of the gentiles be come in - Till there
be a vast harvest amongst the heathens.
26. And so all Israel shall be saved - Being convinced by the
coming of the gentiles. But there will be a still larger harvest
among the gentiles, when all Israel is come in. The deliverer shall
come - Yea, the deliverer is come; but not the full fruit of his
coming. Isaiah lix, 20
28. They are now enemies - To the gospel, to God, and to
themselves, which God permits. For your sake: but as for the
election - That part of them who believe, they are beloved.
29. For the gifts and the calling of God are without repentance -
God does not repent of his gifts to the Jews, or his calling of the
gentiles.
32. For God hath shut up all together in disobedience - Suffering
each in their turn to revolt from him. First, God suffered the
gentiles in the early age to revolt, and took the family of Abraham
as a peculiar seed to himself. Afterwards he permitted them to fall
through unbelief, and took in the believing gentiles. And he did
even this to provoke the Jews to jealousy, and so bring them also
in the end to faith. This was truly a mystery in the divine conduct,
which the apostle adores with such holy astonishment.
33. O the depth of the riches, and wisdom, and knowledge of God
- In the ninth chapter, St. Paul had sailed but in a narrow sea: now
he is in the ocean. The depth of the riches is described, ver. 35;
the depth of wisdom, ver. 34; the depth of knowledge, in the latter
part of this verse. Wisdom directs all things to the best end;
knowledge sees that end. How unsearchable are his judgments -
With regard to unbelievers. His ways - With regard to believers.
His ways are more upon a level; His judgments "a great deep."
But even his ways we cannot trace.
34. Who hath known the mind of the Lord - Before or any farther
than he has revealed it. Isaiah xl, 13.
35. Given to him - Either wisdom or power?
36. Of him - As the Creator. Through him - As the Preserver. To
him - As the ultimate end, are all things. To him be the glory of
his riches, wisdom, knowledge. Amen - A concluding word, in
which the affection of the apostle, when it is come to the height,
shuts up all.
XII
1. I exhort you - St. Paul uses to suit his exhortations to the
doctrines he has been delivering. So here the general use from the
whole is contained in the first and second verses. The particular
uses follow, from the third verse to the end of the Epistle. By the
tender mercies of God - The whole sentiment is derived from
Romans. The expression itself is particularly opposed to "the
wrath of God," chap. i, 18. It has a reference here to the entire
gospel, to the whole economy of grace or mercy, delivering us
from "the wrath of God," and exciting us to all duty. To present -
So chap. vi, 13; xvi, 19; now actually to exhibit before God. Your
bodies - That is, yourselves; a part is put for the whole; the rather,
as in the ancient sacrifices of beasts, the body was the whole.
These also are particularly named in opposition to that vile abuse
of their bodies mentioned, chap. i, 24. Several expressions follow,
which have likewise a direct reference to other expressions in the
same chapter. A sacrifice - Dead to sin and living - By that life
which is mentioned, chap. i, 17; vi, 4, &c. Holy - Such as the holy
law requires, chap. vii, 12. Acceptable - chap. viii, 8. Which is
your reasonable service - The worship of the heathens was utterly
unreasonable, chap. i, 18, &c.; so was the glorying of the Jews,
chap. ii, 3, &c. But a Christian acts in all things by the highest
reason, from the mercy of God inferring his own duty.
2. And be not conformed - Neither in judgment, spirit, nor
behaviour. To this world - Which, neglecting the will of God,
entirely follows its own. That ye may prove - Know by sure trial;
which is easily done by him who has thus presented himself to
God. What is that good, and acceptable, and perfect will of God -
The will of God is here to be understood of all the preceptive part
of Christianity, which is in itself so excellently good, so
acceptable to God, and so perfective of our natures.
3. And I say - He now proceeds to show what that will of God is.
Through the grace which is given to me - He modestly adds this,
lest he should seem to forget his own direction. To every one that
is among you - Believers at Rome. Happy, had they always
remembered this! The measure of faith - Treated of in the first and
following chapters, from which all other gifts and graces flow.
5. So we - All believers. Are one body - Closely connected
together in Christ, and consequently ought to be helpful to each
other.
6. Having then gifts differing according to the grace which is
given us - Gifts are various: grace is one. Whether it be prophecy
- This, considered as an extraordinary gift, is that whereby
heavenly mysteries are declared to men, or things to come
foretold. But it seems here to mean the ordinary gift of
expounding scripture. Let us prophesy according to the analogy of
faith - St. Peter expresses it, "as the oracles of God;" according to
the general tenor of them; according to that grand scheme of
doctrine which is delivered therein, touching original sin,
justification by faith, and present, inward salvation. There is a
wonderful analogy between all these; and a close and intimate
connection between the chief heads of that faith "which was once
delivered to the saints." Every article therefore concerning which
there is any question should be determined by this rule; every
doubtful scripture interpreted according to the grand truths which
run through the whole.
7. Ministering - As deacons. He that teacheth - Catechumens; for
whom particular instructers were appointed. He that exhorteth -
Whose peculiar business it was to urge Christians to duty, and to
comfort them in trials.
8. He that presideth - That hath the care of a flock. He that
showeth mercy - In any instance. With cheerfulness - Rejoicing
that he hath such an opportunity.
9. Having spoken of faith and its fruit, ver. 3, &c., he comes now
to love. The ninth, tenth, and eleventh verses refer to chapter the
seventh; the twelfth verse to chapter the eighth; the thirteenth
verse, of communicating to the saints, whether Jews or gentiles, to
chapter the ninth, &c. Part of the sixteenth verse is repeated from
chap. xi, 25. Abhor that which is evil; cleave to that which is good
- Both inwardly and outwardly, whatever ill-will or danger may
follow.
10. In honour preferring one another - Which you will do, if you
habitually consider what is good in others, and what is evil in
yourselves.
11. Whatsoever ye do, do it with your might. In every business
diligently and fervently serving the Lord - Doing all to God, not to
man.
12. Rejoicing in hope - Of perfect holiness and everlasting
happiness. Hitherto of faith and love; now of hope also, see the
fifth and eighth chapters; afterwards of duties toward others;
saints, ver. 13 persecutors, ver. 14 friends, strangers, enemies, ver.
15, &c.
13. Communicate to the necessities of the saints - Relieve all
Christians that are in want. It is remarkable, that the apostle,
treating expressly of the duties flowing from the communion of
saints, yet never says one word about the dead. Pursue hospitality
- Not only embracing those that offer, but seeking opportunities to
exercise it.
14. Curse not - No, not in your heart.
15. Rejoice - The direct opposite to weeping is laughter; but this
does not so well suit a Christian.
16. Mind not high things - Desire not riches, honour, or the
company of the great.
17. Provide - Think beforehand; contrive to give as little offense
as may be to any.
19. Dearly beloved - So he softens the rugged spirit. Revenge not
yourselves, but leave that to God. Perhaps it might more properly
be rendered, leave room for wrath; that is, the wrath of God, to
whom vengeance properly belongs. Deut. xxxii, 35
20. Feed him - With your own hand: if it be needful, even put
bread into his mouth. Heap coals of fire upon his head - That part
which is most sensible. "So artists melt the sullen ore of lead, By
heaping coals of fire upon its head; In the kind warmth the metal
learns to glow, And pure from dross the silver runs below." Prov.
xxv, 21, &c.
21. And if you see no present fruit, yet persevere. Be not
overcome with evil - As all are who avenge themselves. But
overcome evil with good. Conquer your enemies by kindness and
patience.
XIII
1. St. Paul, writing to the Romans, whose city was the seat of the
empire, speaks largely of obedience to magistrates: and this was
also, in effect, a public apology for the Christian religion. Let
every soul be subject to the supreme powers - An admonition
peculiarly needful for the Jews. Power, in the singular number, is
the supreme authority; powers are they who are invested with it.
That is more readily acknowledged to be from God than these.
The apostle affirms it of both. They are all from God, who
constituted all in general, and permits each in particular by his
providence. The powers that be are appointed by God - It might
be rendered, are subordinate to, or, orderly disposed under, God;
implying, that they are God's deputies or vicegerents and
consequently, their authority being, in effect, his, demands our
conscientious obedience.
2. Whosoever resisteth the power - In any other manner than the
laws of the community direct. Shall receive condemnation - Not
only from the magistrate, but from God also.
3. For rulers are - In the general, notwithstanding some particular
exceptions. A terror to evil works - Only. Wouldest thou then not
be afraid - There is one fear which precedes evil actions, and
deters from them: this should always remain. There is another fear
which follows evil actions: they who do well are free from this.
4. The sword - The instrument of capital punishment, which God
authorizes him to inflict.
5. Not only for fear of wrath - That is, punishment from man. But
for conscience' sake - Out of obedience to God.
6. For this cause - Because they are the ministers (officers) of God
for the public good. This very thing - The public good.
7. To all - Magistrates. Tribute - Taxes on your persons or estates.
Custom - For goods exported or imported. Fear - Obedience.
honour - Reverence. All these are due to the supreme power.
8. From our duty to magistrates he passes on to general duties. To
love one another - An eternal debt, which can never be
sufficiently discharged; but yet if this be rightly performed, it
discharges all the rest. For he that loveth another - As he ought.
Hath fulfilled the whole law - Toward his neighbour.
9. If there be any other - More particular. Commandment -
Toward our neighbour; as there are many in the law. It is summed
up in this - So that if you was not thinking of it, yet if your heart
was full of love, you would fulfil it.
10. Therefore love is the fulfilling of the law - For the same love
which restrains from all evil, incites us to all good.
11. And do this - Fulfil the law of love in all the instances above
mentioned. Knowing the season - Full of grace, but hasting away.
That it is high time to awake out of sleep - How beautifully is the
metaphor carried on! This life, a night; the resurrection, the day;
the gospel shining on the heart, the dawn of this day; we are to
awake out of sleep; to rise up and throw away our night-clothes,
fit only for darkness, and put on new; and, being soldiers, we are
to arm, and prepare for fight, who are encompassed with so many
enemies. The day dawns when we receive faith, and then sleep
gives place. Then it is time to rise, to arm, to walk, to work, lest
sleep steal upon us again. Final salvation, glory, is nearer to us
now, than when we first believed - It is continually advancing,
flying forward upon the swiftest wings of time. And that which
remains between the present hour and eternity is comparatively
but a moment.
13. Banqueting - Luxurious, elegant feasts.
14. But put ye on the Lord Jesus Christ - Herein is contained the
whole of our salvation. It is a strong and beautiful expression for
the most intimate union with him, and being clothed with all the
graces which were in him. The apostle does not say, Put on purity
and sobriety, peacefulness and benevolence; but he says all this
and a thousand times more at once, in saying, Put on Christ. And
make not provision - To raise foolish desires, or, when they are
raised already, to satisfy them.
XIV
1. Him that is weak - Through needless scruples. Receive - With
all love and courtesy into Christian fellowship. But not to doubtful
disputations - About questionable points.
2. All things - All sorts of food, though forbidden by the law.
3. Despise him that eateth not - As over-scrupulous or
superstitious. Judge him that eateth - As profane, or taking undue
liberties. For God hath received him - Into the number of his
children, notwithstanding this.
5. One day above another - As new moons, and other Jewish
festivals. Let every man be fully persuaded - That a thing is
lawful, before he does it.
6. Regardeth it to the Lord - That is, out of a principle of
conscience toward God. To the Lord he doth not regard it - He
also acts from a principle of conscience. He that eateth not -
Flesh. Giveth God thanks - For his herbs.
7. None of us - Christians, in the things we do. Liveth to himself -
Is at his own disposal; doeth his own will.
10. Or why dost thou despise thy brother - Hitherto the apostle as
addressed the weak brother: now he speaks to the stronger.
11. As I live - An oath proper to him, because he only possesseth
life infinite and independent. It is Christ who is here termed both
Lord and God; as it is he to whom we live, and to whom we die.
Every tongue shall confess to God - Shall own him as their
rightful Lord; which shall then only be accomplished in its full
extent. The Lord grant we may find mercy in that day; and may it
also be imparted to those who have differed from us! yea, to those
who have censured and condemned us for things which we have
done from a desire to please him, or refused to do from a fear of
offending him. Isaiah xlv, 23
13. But judge this rather - Concerning ourselves. Not to lay a
stumblingblock - By moving him to do as thou doest, though
against his conscience. Or a scandal - Moving him to hate or
judge thee.
14. I am assured by the Lord Jesus - Perhaps by a particular
Revelation. That there is nothing - Neither flesh nor herbs.
Unclean of itself - Unlawful under the gospel.
15. If thy brother is grieved - That is, wounded, led into sin.
Destroy not him for whom Christ died - So we see, he for whom
Christ died may be destroyed. With thy meat - Do not value thy
meat more than Christ valued his life.
16. Let not then your good and lawful liberty be evil spoken of -
By being offensive to others.
17. For the kingdom of God - That is, true religion, does not
consist in external observances. But in righteousness - The image
of God stamped on the heart; the love of God and man,
accompanied with the peace that passeth all understanding, and
joy in the Holy Ghost.
18. In these - Righteousness, peace, and joy. Men - Wise and
good men.
19. Peace and edification are closely joined. Practical divinity
tends equally to peace and to edification. Controversial divinity
less directly tends to edification, although sometimes, as they of
old, we cannot build without it, Neh. iv, 17.
20. The work of God - Which he builds in the soul by faith, and in
the church by concord. It is evil to that man who eateth with
offense - So as to offend another thereby.
21. Thy brother stumbleth - By imitating thee against his
conscience, contrary to righteousness. Or is offended - At what
thou doest to the loss of his peace. Or made weak - Hesitating
between imitation and abhorrence, to the loss of that joy in the
Lord which was his strength.
22. Hast thou faith - That all things are pure? Have it to thyself
before God - In circumstances like these, keep it to thyself, and do
not offend others by it. Happy is he that condemneth not himself -
By an improper use of even innocent things! and happy he who is
free from a doubting conscience! He that has this may allow the
thing, yet condemn himself for it.
23. Because it is not of faith - He does not believe it lawful and, in
all these cases, whatsoever is not of faith is sin - Whatever a man
does without a full persuasion of its lawfulness, it is sin to him.
XV
1. We who are strong - Of a clearer judgment, and free from these
scruples. And not to please ourselves - Without any regard to
others.
2. For his good - This is a general word: edification is one species
of good.
3. But bore not only the infirmities, but reproaches, of his
brethren; and so fulfilled that scripture. Psalm lxix, 9
4. Aforetime - In the Old Testament. That we through patience
and consolation of the scriptures may have hope - That through
the consolation which God gives us by these, we may have
patience and a joyful hope.
5. According to the power of Christ Jesus.
6. That ye - Both Jews and gentiles, believing with one mind, and
confessing with one mouth.
7. Receive ye one another - Weak and strong, with mutual love.
8. Now I say - The apostle here shows how Christ received us.
Christ Jesus-Jesus is the name, Christ the surname. The latter was
first known to the Jews; the former, to the gentiles. Therefore he
is styled Jesus Christ, when the words stand in the common,
natural order. When the order is inverted, as here, the office of
Christ is more solemnly considered. Was a servant - Of his Father.
Of the circumcision - For the salvation of the circumcised, the
Jews. For the truth of God - To manifest the truth and fidelity of
God.
9. As it is written - In the eighteenth psalm, here the gentiles and
Jews are spoken of as joining in the worship of the God of Israel.
Psalm xviii, 49
10. Deut. xxxii, 43.
11. Psalm cxvii, 1.
12. There shall be the root of Jesse - That kings and the Messiah
should spring from his house, was promised to Jesse before it was
to David. In him shall the gentiles hope - Who before had been
"without hope," Eph. ii, 12. Isaiah xi, 10
13. Now the God of hope - A glorious title of God, but till now
unknown to the heathens; for their goddess Hope, like their other
idols, was nothing; whose temple at Rome was burned by
lightning. It was, indeed, built again not long after, but was again
burned to the ground.
14. There are several conclusions of this Epistle. The first begins
at this verse; the second, chap. xvi, 1; the third, chap. xvi, 17; the
fourth, chap. xvi, 21; and the fifth, chap. xvi, 25; Ye are full of
goodness - By being created anew. And filled with all knowledge
- By long experience of the things of God. To admonish - To
instruct and confirm.
15. Because of the grace - That is, because I am an apostle of the
gentiles.
16. The offering up of the gentiles - As living sacrifices.
17. I have whereof to glory through Jesus Christ - All my glorying
is in and through him.
18. By word - By the power of the Spirit. By deed - Namely,
through "mighty signs and wonders."
20. Not where Christ had been named - These places he generally
declined, though not altogether, having an holy ambition (so the
Greek word means) to make the first proclamation of the gospel in
places where it was quite unheard of, in spite of all the difficulty
and dangers that attended it. Lest I should only build upon another
man's foundation - The providence of God seemed in a special
manner, generally, to prevent this, though not entirely, lest the
enemies of the apostle, who sought every occasion to set light by
him, should have had room to say that he was behind other
apostles, not being sufficient for planting of churches himself, but
only for preaching where others had been already; or that he
declined the more difficult part of the ministry
21. Isaiah lii, 15.
22. Therefore I have been long hindered from coming to you -
Among whom Christ had been named.
23. Having no longer place in these parts - Where Christ has now
been preached in every city.
24. Into Spain - Where the gospel had not yet been preached. If
first I may be somewhat satisfied with your company - How
remarkable is the modesty with which he speaks! They might
rather desire to be satisfied with his. Somewhat satisfied -
Intimating the shortness of his stay; or, perhaps, that Christ alone
can throughly satisfy the soul.
26. The poor of the saints that are in Jerusalem - It can by no
means be inferred from this expression, that the community of
goods among the Christians was then ceased. All that can be
gathered from it is, that in this time of extreme dearth, Acts xi, 28,
29, some of the church in Jerusalem were in want; the rest being
barely able to subsist themselves, but not to supply the necessities
of their brethren.
27. It hath pleased them; and they are their debtors - That is, they
are bound to it, in justice as well as mercy. Spiritual things - By
the preaching of the gospel. Carnal things - Things needful for the
body.
28. When I have sealed to them this fruit - When I have safely
delivered to them, as under seal, this fruit of their brethren's love.
I will go by you into Spain - Such was his design; but it does not
appear that Paul went into Spain. There are often holy purposes in
the minds of good men, which are overruled by the providence of
God so as never to take effect. And yet they are precious in the
sight of God.
30. I beseech you by the love of the Spirit - That is, by the love
which is the genuine fruit of the Spirit. To strive together with me
in your prayers - He must pray himself, who would have others
strive together with him in prayer. Of all the apostles, St. Paul
alone is recorded to desire the prayers of the faithful for himself.
And this he generally does in the conclusions of his Epistles; yet
not without making a difference. For he speaks in one manner to
them whom he treats as his children, with the gravity or even
severity of a father, such as Timothy, Titus, the Corinthians, and
Galatians; in another, to them whom he treats rather like equals,
such as the Romans, Ephesians, Thessalonians, Colossians,
Hebrews.
31. That I may be delivered - He is thus urgent from a sense of the
importance of his life to the church. Otherwise he would have
rejoiced "to depart, and to be with Christ." And that my service
may be acceptable - In spite of all their prejudices; to the end the
Jewish and gentile believers may be knit together in tender love.
32. That I may come to you - This refers to the former, With joy -
To the latter, part of the preceding verse.
XVI
1. I commend unto you Phebe - The bearer of this letter. A servant
- The Greek word is a deaconness. Of the church in Cenchrea - In
the apostolic age, some grave and pious women were appointed
deaconnesses in every church. It was their office, not to teach
publicly, but to visit the sick, the women in particular, and to
minister to them both in their temporal and spiritual necessities.
2. In the Lord - That is, for the Lord's sake, and in a Christian
manner. St. Paul seems fond of this expression.
4. Who have for my life, as it were, laid down their own necks -
That is, exposed themselves to the utmost danger. But likewise all
the churches of the gentiles - Even that at Rome, for preserving so
valuable a life.
5. Salute the church that is in their house - Aquila had been driven
from Rome in the reign of Claudius, but was now returned, and
performed the same part there which Caius did at Corinth, ver. 23.
Where any Christian had a large house, there they all assembled
together though as yet the Christians at Rome had neither bishops
nor deacons. So far were they from any shadow of papal power.
Nay, there does not appear to have been then in the whole city any
more than one of these domestic churches. Otherwise there can be
no doubt but St. Paul would have saluted them also. Epenetus -
Although the apostle had never been at Rome, yet had he many
acquaintance there. But here is no mention of Linus or Cemens;
whence it appears, they did not come to Rome till after this. The
firstfruits of Asia - The first convert in the proconsular Asia.
7. Who are of note among the apostles - They seem to have been
some of the most early converts. Fellowprisoners - For the
gospel's sake.
9. Our fellowlabourer - Mine and Timothy's, verse 21.
11. Those of the family of Aristobulus and Narcissus, who are in
the Lord - It seems only part of their families were converted.
Probably, some of them were not known to St. Paul by face, but
only by character. Faith does not create moroseness, but courtesy,
which even the gravity of an apostle did not hinder.
12. Salute Tryphena and Tryphosa - Probably they were two
sisters.
13. Salute Rufus - Perhaps the same that is mentioned, Mark xv,
21. And his mother and mine - This expression may only denote
the tender care which Rufus's mother had taken of him.
14. Salute Asyncritus, Phlegon, &c. - He seems to join those
together, who were joined by kindred, nearness of habitation, or
any other circumstance. It could not but encourage the poor
especially, to be saluted by name, who perhaps did not know that
the apostle bad ever heard of them. It is observable, that whilst the
apostle forgets none who are worthy, yet he adjusts the nature of
his salutation to the degrees of worth in those whom he salutes.
15. Salute all the saints - Had St. Peter been then at Rome, St.
Paul would doubtless have saluted him by name; since no one in
this numerous catalogue was of an eminence comparable to his.
But if he was not then at Rome, the whole Roman tradition, with
regard to the succession of their bishops, fails in the most
fundamental article.
16. Salute one another with an holy kiss - Termed by St. Peter,
"the kiss of love," 1 Pet. v, 14. So the ancient Christians
concluded all their solemn offices; the men saluting the men, and
the women the women. And this apostolical custom seems to have
continued for some ages in all Christian churches.
17. Mark them who cause divisions - Such there were, therefore,
at Rome also. Avoid them - Avoid all unnecessary intercourse
with them.
18. By good words - Concerning themselves, making great
promises. And fair speeches - Concerning you, praising and
flattering you. The harmless - Who, doing no ill themselves, are
not upon their guard against them that do.
19. But I would have you - Not only obedient, but discreet also.
Wise with regard to that which is good - As knowing in this as
possible. And simple with regard to that which is evil - As
ignorant of this as possible.
20. And the God of peace - The Author and Lover of it, giving a
blessing to your discretion. Shall bruise Satan under your feet -
Shall defeat all the artifices of that sower of tares, and unite you
more and more together in love.
21. Timotheus my fellowlabourer - Here he is named even before
St. Paul's kinsmen. But as he had never been at Rome, he is not
named in the beginning of the epistle.
22. I Tertius, who wrote this epistle, salute you - Tertius, who
wrote what the apostle dictated, inserted this, either by St. Paul's
exhortation or ready permission. Caius - The Corinthian, 1 Cor. i,
14. My host, and of the whole church - Who probably met for
some time in his house.
23. The chamberlain of the city - Of Corinth.
25. Now to him who is able - The last words of this epistle exactly
answer the first, chapter i, 1-v, chap. i, 1-v, in particular,
concerning the power of God, the gospel, Jesus Christ, the
scriptures, the obedience of faith, all nations. To establish you -
Both Jews and gentiles. According to my gospel, and the
preaching of Jesus Christ - That is, according to the tenor of the
gospel of Jesus Christ, which I preach. According to the
Revelation of the mystery - Of the calling of the gentiles, which,
as plainly as it was foretold in the Prophets, was still hid from
many even of the believing Jews.
26. According to the commandment - The foundation of the
apostolical office. Of the eternal God - A more proper epithet
could not be. A new dispensation infers no change in God. Known
unto him are all his works, and every variation of them, from
eternity. Made known to all nations - Not barely that they might
know, but enjoy it also, through obeying the faith.
27. To the only wise God - Whose manifold wisdom is known in
the church through the gospel, Eph. iii, 10. "To him who is able,"
and, to the wise God," are joined, as 1 Cor. i, 24, where Christ is
styled "the wisdom of God," and "the power of God." To him be
glory through Christ Jesus for ever - And let every believer say,
Amen!
NOTES ON
ST. PAUL'S
FIRST EPISTLE TO THE CORINTHIANS
CORINTH was a city of Achaia, situate on the isthmus which
joins Peloponnesus, now called the Morea, to the rest of Greece.
Being so advantageously situated for trade, the inhabitants of it
abounded in riches, which, by too natural a consequence, led them
into luxury, lewdness, and all manner of vice. Yet even here St.
Paul planted a numerous church, chiefly of heathen converts; to
whom, about three years after he had left Corinth, he wrote this
epistle from Ephesus; as well to correct various disorders of
which they were guilty, as to answer some questions which they
bad proposed to him. The Epistle consists of:
The inscription Chap. i. 1-3
I. The treatise itself, in which is,
1. An exhortation to concord, beating down all glorying in the
flesh, 4- iv.21
2. A reproof,
1. For not excommunicating the incestuous person, v. 1-13
2. For going to law before heathen Judges, vi. 1-11
3. A dissuasive from fornication, 12-20
4. An answer to the questions they had proposed concerning
marriage, vii. 1, 10, 25, 36, 39
5. Concerning things sacrificed to idols, viii. 1- ix. 1
6. Concerning the veiling of women, 2-16
7. Concerning the Lord's supper, 17-34
8. Concerning spiritual gifts, xii. xiii. xiv
9. Concerning the resurrection, xv. 1-58
10. Concerning the collection for the poor, the coming of himself,
of Timothy, of Apollos, the sum of all, xvi, 1, 5, 10, 12, 13, 14
II. The conclusion, 15, 17, 19-24
1st CORINTHIANS
I
1. Paul, called to be an apostle - There is great propriety in every
clause of the salutation, particularly in this, as there were some in
the church of Corinth who called the authority of his mission in
question. Through the will of God - Called "the commandment of
God," 1 Tim. i, 1 This was to the churches the ground of his
authority; to Paul himself, of an humble and ready mind. By the
mention of God, the authority of man is excluded, Gal. i, 1; by the
mention of the will of God, the merit of Paul, chap. xv, 8, &c.
And Sosthenes - A Corinthian, St. Paul's companion in travel. It
was both humility and prudence in the apostle, thus to join his
name with his own, in an epistle wherein he was to reprove so
many irregularities. Sosthenes the brother - Probably this word is
emphatical; as if he had said, Who, from a Jewish opposer of the
gospel, became a faithful brother.
2. To the church of God which is in Corinth - St. Paul, writing in a
familiar manner to the Corinthians, as also to the Thessalonians
and Galatians, uses this plain appellation. To the other churches
he uses a more solemn address. Sanctified through Jesus Christ -
And so undoubtedly they were in general, notwithstanding some
exceptions. Called - Of Jesus Christ, Rom. i, 6 And - As the fruit
of that calling made holy. With all that in every place - Nothing
could better suit that catholic love which St. Paul labours to
promote in this epistle, than such a declaration of his good wishes
for every true Christian upon earth. Call upon the name of our
Lord Jesus Christ - This plainly implies that all Christians pray to
Christ, as well as to the Father through him.
4. Always - Whenever I mention you to God in prayer.
5. In all utterance and knowledge - Of divine things. These gifts
the Corinthians particularly admired. Therefore this
congratulation naturally tended to soften their spirits, and I make
way for the reproofs which follow.
6. The testimony of Christ - The gospel. Was confirmed among
you - By these gifts attending it. They knew they had received
these by the hand of Paul: and this consideration was highly
proper, to revive in them their former reverence and affection for
their spiritual father.
7. Waiting - With earnest desire. For the glorious Revelation of
our Lord Jesus Christ - A sure mark of a true or false Christian, to
long for, or dread, this Revelation.
8. Who will also - if you faithfully apply to him. Confirm you to
the end. In the day of Christ - Now it is our day, wherein we are to
work out our salvation; then it will be eminently the day of Christ,
and of his glory in the saints.
9. God is faithful - To all his promises; and therefore "to him that
hath shall be given." By whom ye are called - A pledge of his
willingness to save you unto the uttermost.
10. Now I exhort you - Ye have faith and hope; secure love also.
By the endearing name of our Lord Jesus Christ - lnfinitely
preferable to all the human names in which ye glory. That ye all
speak the same thing - They now spoke different things, ver. 12
And that there be no schisms among you - No alienation of
affection from each other. Is this word ever taken in any other
sense in scripture? But that ye be joined in the same mind -
Affections, desires. And judgment - Touching all the grand truths
of the gospel.
11. It hath been declared to me by them of the family of Chloe -
Whom some suppose to have been the wife of Stephanas, and the
mother of Fortunatus and Achaicus. By these three the
Corinthians had sent their letter to St. Paul, chap. xvi, 17. That
there are contentions - A word equivalent with schisms in the
preceding verse.
12. Now this I say - That is, what I mean is this: there are various
parties among you, who set themselves, one against an other, in
behalf of the several teachers they admire. And I of Christ - They
spoke well, if they had not on this pretense despised their
teachers, chap. iv, 8 Perhaps they valued themselves on having
heard Christ preach in his own person.
13. Is Christ divided - Are not all the members still under one
head? Was not he alone crucified for you all; and were ye not all
baptized in his name? The glory of Christ then is not to be divided
between him and his servants; neither is the unity of the body to
be torn asunder, seeing Christ is one still.
14. I thank God - (A pious phrase for the common one, "I
rejoice,") that, in the course of his providence, I baptized none of
you, but Crispus, once the ruler of the synagogue, and Caius.
15. Lest any should say that I had baptized in my own name - In
order to attach them to myself.
16. I know not - That is, it does not at present occur to my
memory, that I baptized any other.
17. For God did not send me to baptize - That was not my chief
errand: those of inferior rank and abilities could do it: though all
the apostles were sent to baptize also, Matt. xxviii, 19 But to
preach the gospel - So the apostle slides into his general
proposition: but not with wisdom of speech - With the artificial
ornaments of discourse, invented by human wisdom. Lest the
cross of Christ should be made of none effect - The whole effect
of St. Paul's preaching was owing to the power of God
accompanying the plain declaration of that great truth, "Christ
bore our sins upon the cross." But this effect might have been
imputed to another cause, had he come with that wisdom of
speech which they admired.
18. To them that perish - By obstinately rejecting the only name
whereby they can be saved. But to us who are saved - Now saved
from our sins, and in the way to everlasting salvation, it is the
great instrument of the power of God.
19. For it is written - And the words are remarkably applicable to
this great event. Isaiah xxix, 14
20. Where is the wise? &c. - The deliverance of Judea from
Sennacherib is what Isaiah refers to in these words; in a bold and
beautiful allusion to which, the apostle in the clause that follows
triumphs over all the opposition of human wisdom to the
victorious gospel of Christ. What could the wise men of the
gentiles do against this? or the Jewish scribes? or the disputers of
this world? - Those among both, who, proud of their acuteness,
were fond of controversy, and thought they could confute all
opponents. Hath not God made foolish the wisdom of this world -
That is, shown it to be very foolishness. Isaiah xxxiii, 18
21. For since in the wisdom of God - According to his wise
disposals, leaving them to make the trial. The world - Whether
Jewish or gentile, by all its boasted wisdom knew not God -
Though the whole creation declared its Creator, and though he
declared himself by all the prophets; it pleased God, by a way
which those who perish count mere foolishness, to save them that
believe.
22. For whereas the Jews demand of the apostles, as they did of
their Lord, more signs still, after all they have seen already; and
the Greeks, or gentiles, seek wisdom - The depths of philosophy,
and the charms of eloquence.
23. We go on to preach, in a plain and historical, not rhetorical or
philosophical, manner, Christ crucified, to the Jews a
stumblingblock - Just opposite to the "signs" they demand. And to
the Greeks foolishness - A silly tale, just opposite to the wisdom
they seek.
24. But to them that are called - And obey the heavenly calling.
Christ - With his cross, his death, his life, his kingdom. And they
experience, first, that he is the power, then, that he is the wisdom,
of God.
25. Because the foolishness of God - The gospel scheme, which
the world judge to be mere foolishness, is wiser than the wisdom
of men; and, weak as they account it, stronger than all the strength
of men.
26. Behold your calling - What manner of men they are whom
God calls. That not many wise men after the flesh - In the account
of the world. Not many mighty - Men of power and authority.
28. Things that are not - The Jews frequently called the gentiles,
"Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt
did they hold them. The things that are - In high esteem.
29. That no flesh - A fit appellation. Flesh is fair, but withering as
grass. May glory before God - In God we ought to glory.
30. Of him - Out of his free grace and mercy. Are ye Engrafted
into Christ Jesus, who is made unto us that believe wisdom, who
were before utterly foolish and ignorant. Righteousness - The sole
ground of our justification, who were before under the wrath and
curse of God. Sanctification - A principle of universal holiness,
whereas before we were altogether dead in sin. And redemption -
That is, complete deliverance from all evil, and eternal bliss both
of soul and body.
31. Let him glory in the Lord - Not in himself, not in the flesh, not
in the world. Jer. ix, 23, 24
II
1. And I accordingly came to you, not with loftiness of speech or
of wisdom - I did not affect either deep wisdom or eloquence.
Declaring the testimony of God - What God gave me to testify
concerning his Son.
2. I determined not to know anything - To wave all my other
knowledge, and not to preach anything, save Jesus Christ, and him
crucified - That is, what he did, suffered, taught. A part is put for
the whole.
3. And I was with you - At my first entrance. In weakness - Of
body, 2 Cor. xii, 7 And in fear - Lest I should offend any. And in
much trembling - The emotion of my mind affecting my very
body.
4. And my speech in private, as well as my public preaching, was
not with the persuasive words of human wisdom, such as the wise
men of the world use; but with the demonstration of the Spirit and
of power - With that powerful kind of demonstration, which flows
from the Holy Spirit; which works on the conscience with the
most convincing light, and the most persuasive evidence.
5. That your faith might not be built on the wisdom or power of
man, but on the wisdom and power of God.
6. Yet we speak wisdom - Yea, the truest and most excellent
wisdom. Among the perfect - Adult, experienced Christians. By
wisdom here he seems to mean, not the whole Christian doctrine,
but the most sublime and abstruse parts of it. But not the wisdom
admired and taught by the men of this world, nor of the rulers of
this world, Jewish or heathen, that come to nought - Both they and
their wisdom, and the world itself.
7. But we speak the mysterious wisdom of God, which was
hidden for many ages from all the world, and is still hidden even
from "babes in Christ;" much more from all unbelievers. Which
God ordained before the world - So far is this from coming to
nought, like worldly wisdom. For our glory - Arising from the
glory of our Lord, and then to be revealed when all worldly glory
vanishes.
8. Had they known it - That wisdom. They would not have
crucified - Punished as a slave. The Lord of glory - The giving
Christ this august title, peculiar to the great Jehovah, plainly
shows him to be the supreme God. In like manner the Father is
styled, "the Father of glory," Eph. i, 17; and the Holy Ghost, "the
Spirit of glory," 1 Pet. iv, 14. The application of this title to all the
three, shows that the Father, Son, and Holy Ghost are "the God of
glory;" as the only true God is called, Psalm xxix, 3, and Acts vii,
2.
9. But this ignorance of theirs fulfils what is written concerning
the blessings of the Messiah's kingdom. No natural man hath
either seen, heard, or known, the things which God hath prepared,
saith the prophet, for them that love him. Isaiah lxiv, 4
10. But God hath revealed - Yea, and "freely given," ver. 12.
Them to us - Even inconceivable peace, and joy unspeakable. By
his Spirit - Who intimately and fully knows them. For the Spirit
searcheth even the deep things of God - Be they ever so hidden
and mysterious; the depths both of his nature and his kingdom.
11. For what man knoweth the things of a man - All the inmost
recesses of his mind; although men are all of one nature, and so
may the more easily know one another. So the things of God
knoweth no one but the Spirit - Who, consequently, is God.
12. Now we have received, not the spirit of the world - This spirit
is not properly received; for the men of the world always had it.
But Christians receive the Spirit of God, which before they had
not.
13. Which also we speak - As well as know. In words taught by
the Holy Spirit - Such are all the words of scripture. How high a
regard ought we, then, to retain for them! Explaining spiritual
things by spiritual words; or, adapting spiritual words to spiritual
things - Being taught of the Spirit to express the things of the
Spirit.
14. But the natural man - That is, every man who hath not the
Spirit; who has no other way of obtaining knowledge, but by his
senses and natural understanding. Receiveth not - Does not
understand or conceive. The things of the Spirit - The things
revealed by the Spirit of God, whether relating to his nature or his
kingdom. For they are foolishness to him - He is so far from
understanding, that he utterly despises, them Neither can he know
them - As he has not the will, so neither has he the power.
Because they are spiritually discerned - They can only be
discerned by the aid of that Spirit, and by those spiritual senses,
which he has not.
15. But the spiritual man - He that hath the Spirit. Discerneth all
the things of God whereof we have been speaking. Yet he himself
is discerned by no man - No natural men. They neither understand
what he is, nor what he says.
16. Who - What natural man. We - Spiritual men; apostles in
particular. Have - Know, understand. The mind of Christ -
Concerning the whole plan of gospel salvation. Isaiah xl, 13
III
1. And I, brethren - He spoke before, ver. 1, of his entrance, now
of his progress, among them. Could not speak to you as unto
spiritual - Adult, experienced Christians. But as unto men who
were still in great measure carnal, as unto babes in Christ - Still
weak in grace, though eminent in gifts, chap. i, 5.
2. I fed you, as babes, with milk - The first and plainest truths of
the gospel. So should every preacher suit his doctrine to his
hearers.
3. For while there is among you emulation in your hearts, strife in
your words, and actual divisions, are ye not carnal, and walk
according to men - As mere men; not as Christians, according to
God.
4. I am of Apollos - St. Paul named himself and Apollos, to show
that he would condemn any division among them, even though it
were in favour of himself, or the dearest friend he had in the
world. Are ye not carnal - For the Spirit of God allows no party
zeal.
5. Ministers - Or servants. By whom ye believed, as the Lord, the
Master of those servants, gave to every man.
7. God that giveth the increase - Is all in all: without him neither
planting nor watering avails.
8. But he that planteth and he that watereth are one - Which is
another argument against division. Though their labours are
different. they are all employed in one general work, - the saving
souls. Hence he takes occasion to speak of the reward of them that
labour faithfully, and the awful account to be given by all. Every
man shall receive his own peculiar reward according to his own
peculiar labour - Not according to his success; but he who labours
much, though with small success, shall have a great reward. Has
not all this reasoning the same force still? The ministers are still
surely instruments in God's hand, and depend as entirely as ever
on his blessing, to give the increase to their labours. Without this,
they are nothing: with it, their part is so small, that they hardly
deserve to be mentioned. May their hearts and hands be more
united; and, retaining a due sense of the honour God doeth them
in employing them, may they faithfully labour, not as for
themselves, but for the great Proprietor of all, till the day come
when he will reward them in full proportion to their fidelity and
diligence!
9. For we are all fellowlabourers - God's labourers, and
fellowlabourers with each other. Ye are God's husbandry - This is
the sum of what went before: it is a comprehensive word, taking
in both a field, a garden, and a vineyard. Ye are God's building -
This is the sum of what follows.
10. According to the grace of God given to me - This he premises,
lest he should seem to ascribe it to himself. Let every one take
heed how he buildeth thereon - That all his doctrines may be
consistent with the foundation.
11. For other foundation - On which the whole church: and all its
doctrines, duties, and blessings may be built. Can no man lay than
what is laid - In the counsels of divine wisdom, in the promises
and prophecies of the Old Testament, in the preaching of the
apostles, St. Paul in particular. Which is Jesus Christ - Who, in his
person and offices, is the firm, immovable Rock of Ages, every
way sufficient to bear all the weight that God himself, or the
sinner, when he believes, can lay upon him.
12. If any one build gold, silver, costly stones - Three sorts of
materials which will bear the fire; true and solid doctrines. Wood,
hay, stubble - Three which will not bear the fire. Such are all
doctrines, ceremonies, and forms of human invention; all but the
substantial, vital truths of Christianity.
13. The time is coming when every one's work shall be made
manifest: for the day of the Lord, that great and final day, shall
declare it - To all the world. For it is revealed - What faith beholds
as so certain and so near is spoken of as already present. By fire;
yea, the fire shall try every one's work, of what sort it is - The
strict process of that day will try every man's doctrines, whether
they come up to the scripture standard or not. Here is a plain
allusion to the flaming light and consuming heat of the general
conflagration. But the expression, when applied to the trying of
doctrines, and consuming those that are wrong, is evidently
figurative; because no material fire can have such an effect on
what is of a moral nature. And therefore it is added, he who builds
wood, hay, or stubble, shall be saved as through the fire - Or, as
narrowly as a man escapes through the fire, when his house is all
in flames about him. This text, then, is so far from establishing the
Romanish purgatory, that it utterly overthrows it. For the fire here
mentioned does not exist till the day of judgment: therefore, if this
be the fire of purgatory, it follows that purgatory does not exist
before the day of judgment.
14. He shall receive a reward - A peculiar degree of glory. Some
degree even the other will receive, seeing he held the foundation;
though through ignorance he built thereon what would not abide
the fire.
15. He shall suffer loss - The loss of that peculiar degree of glory.
16. Ye - All Christians. Are the temple of God - The most noble
kind of building, ver. 9.
17. If any man destroy the temple of God - Destroy a real
Christian, by schisms, or doctrines fundamentally wrong. Him
shall God destroy - He shall not be saved at all; not even as
through the fire."
18. Let him become a fool in this world - Such as the world
accounts so. That he may become wise - In God's account.
19. For all the boasted wisdom of the world is mere foolishness in
the sight of God. He taketh the wise in their own craftiness - Not
only while they think they are acting wisely, but by their very
wisdom, which itself is their snare, and the occasion of their
destruction. Job v, 13.
20. That they are but vain - Empty, foolish; they and all their
thoughts. Psalm xciv, 11.
21. Therefore - Upon the whole. Let none glory in men - So as to
divide into parties on their account. For all things are yours - and
we in particular. We are not your lords, but rather your servants.
22. Whether Paul or Apollos, or Cephas - We are all equally
yours, to serve you for Christ's sake. Or the world - This leap
from Peter to the world greatly enlarges the thought, and argues a
kind of impatience of enumerating the rest. Peter and every one in
the whole world, however excellent in gifts, or grace, or office,
are also your servants for Christ's sake. Or life, or death - These,
with all their various circumstances, are disposed as will be most
for your advantage. Or things present - On earth. Or things to
come - In heaven. Contend, therefore, no more about these little
things; but be ye united in love, as ye are in blessings.
23. And ye are Christ's - His property, his subjects. his members.
And Christ is God's - As Mediator, he refers all his services to his
Father's glory.
IV
1. Let a man account us, as servants of Christ - The original word
properly signifies such servants as laboured at the oar in rowing
vessels; and, accordingly, intimates the pains which every faithful
minister takes in his Lord's work. O God, where are these
ministers to be found? Lord, thou knowest. And stewards of the
mysteries of God - Dispenseth of the mysterious truths of the
gospel.
3. Yea, I judge not myself - My final state is not to be determined
by my own judgment.
4. I am not conscious to myself of anything evil; yet am I not
hereby justified - I depend not on this, as a sufficient justification
of myself in God's account. But he that judgeth me is the Lord -
By his sentence I am to stand or fall.
5. Therefore judge nothing before the time - Appointed for
judging all men. Until the Lord come, who, in order to pass a
righteous judgment, which otherwise would be impossible, will
both bring to light the things which are now covered with
impenetrable darkness, and manifest the most secret springs of
action, the principles and intentions of every heart. And then shall
every one - Every faithful steward, have praise of God.
6. These things - Mentioned, chap. i, 10, &c. I have by a very
obvious figure transferred to myself and Apollos - And Cephas,
instead of naming those particular preachers at Corinth, to whom
ye are so fondly attached. That ye may learn by us - From what
has been said concerning us, who, however eminent we are, are
mere instruments in God's hand. Not to think of any man above
what is here written - Or above what scripture warrants. chap. iii,
7
7. Who maketh thee to differ - Either in gifts or graces. As if thou
hadst not received it - As if thou hadst it originally from thyself.
8. Now ye are full - The Corinthians abounded with spiritual gifts;
and so did the apostles: but the apostles, by continual want and
sufferings, were kept from self- complacency. The Corinthians
suffering nothing, and having plenty of all things, were pleased
with and applauded themselves; and they were like children who,
being raised in the world, disregard their poor parents. Now ye are
full, says the apostle, in a beautiful gradation, ye are rich, ye have
reigned as kings - A proverbial expression, denoting the most
splendid and plentiful circumstances. Without any thought of us.
And I would ye did reign - In the best sense: I would ye had
attained the height of holiness. That we might reign with you -
Having no more sorrow on your account, but sharing in your
happiness.
9. God hath set forth us last, as appointed to death - Alluding to
the Roman custom of bringing forth those persons last on the
stage, either to fight with each other, or with wild beasts, who
were devoted to death; so that, if they escaped one day, they were
brought out again and again, till they were killed.
10. We are fools, in the account of the world, for Christ's sake, but
ye are wise in Christ - Though ye are Christians, ye think
yourselves wise; and ye have found means to make the world
think you so too. We are weak - In presence, in infirmities, in
sufferings. But ye are strong - In just opposite circumstances.
11. And are naked - Who can imagine a more glorious triumph of
the truth, than that which is gained in these circumstances when
St. Paul, with an impediment in his speech, and a person rather
contemptible than graceful, appeared in a mean, perhaps tattered,
dress before persons of the highest distinction, and yet
commanded such attention. and made such deep impressions upon
them!
12. We bless-suffer it-intreat - We do not return revilings,
persecution, defamation; nothing but blessing.
13. We are made as the filth of the world, and offscouring of all
things - Such were those poor wretches among the heathens, who
were taken from the dregs of the people, to be offered as expiatory
sacrifices to the infernal gods. They were loaded with curses,
affronts, and injuries, all the way they went to the altars; and
when the ashes of those unhappy men were thrown into the sea,
these very names were given them in the ceremony.
14. I do not write these things to shame you, but as my beloved
children I warn you - It is with admirable prudence and sweetness
the apostle adds this, to prevent any unkind construction of his
words.
15. I have begotten you - This excludes not only Apollos, his
successor, but also Silas and Timothy, his companions; and the
relation between a spiritual father and his children brings with it
an inexpressible nearness and affection.
16. Be ye followers of me - In that spirit and behaviour which I
have so largely declared.
17. My beloved son - Elsewhere he styles him "brother," 2 Cor. i,
1; but here paternal affection takes place. As I teach - No less by
example than precept.
18. Now some are puffed up - St. Paul saw, by a divine light, the
thoughts which would arise in their hearts. As if I would not come
- Because I send Timothy.
19. I will know - He here shows his fatherly authority Not the big,
empty speech of these vain boasters, but how much of the power
of God attends them.
20. For the kingdom of God - Real religion, does not consist in
words, but in the power of God ruling the heart.
21. With a rod - That is, with severity.
V
1. Fornication - The original word implies criminal conversation
of any kind whatever. His father's wife - While his father was
alive.
2. Are ye puffed up? Should ye not rather have mourned - Have
solemnly humbled yourselves, and at that time of solemn
mourning have expelled that notorious sinner from your
communion?
3. I verily, as present in spirit - Having a full (it seems, a
miraculous) view of the whole fact. Have already, as if I were
actually present, judged him who hath so scandalously done this.
4. And my spirit - Present with you. With the power of the Lord
Jesus Christ - To confirm my sentence.
5. To deliver such an one - This was the highest degree of
punishment in the Christian church; and we may observe, the
passing this sentence was the act of the apostle, not of the
Corinthians. To Satan - Who was usually permitted, in such cases,
to inflict pain or sickness on the offender. For the destruction -
Though slowly and gradually. Of the flesh - Unless prevented by
speedy repentance.
6. Your glorying - Either in your gifts or prosperity, at such a time
as this, is not good. Know ye not that a little leaven - One sin, or
one sinner. Leaveneth the whole lump - Diffuses guilt and
infection through the whole congregation.
7. Purge out therefore the old leaven - Both of sinners and of sin.
That ye may be a new lump, as ye are unleavened - That is, that
being unleavened ye may be a new lump, holy unto the Lord. For
our passover is slain for us - The Jewish passover, about the time
of which this epistle was wrote, ver. 11, was only a type of this.
What exquisite skill both here and everywhere conducts the zeal
of the inspired writer! How surprising a transition is here, and yet
how perfectly natural! The apostle, speaking of the incestuous
criminal, slides into his darling topic, - crucified saviour. Who
would have expected it on such an occasion. Yet, when it is thus
brought in, who does not see and admire both the propriety of the
subject, and the delicacy of its introduction?
8. Therefore let us keep the feast - Let us feed on him by faith.
Here is a plain allusion to the Lord's supper, which was instituted
in the room of the passover. Not with the old leaven - Of
heathenism or Judaism. Malignity is stubbornness in evil.
Sincerity and truth seem to be put here for the whole of true,
inward religion.
9. I wrote to you in a former epistle - And, doubtless, both St.
Paul and the other apostles wrote many things which are not
extant now. Not to converse - Familiarly; not to contract any
intimacy or acquaintance with them, more than is absolutely
necessary.
10. But I did not mean that you should altogether refrain from
conversing with heathens, though they are guilty in some of these
respects. Covetous, rapacious, idolaters - Sinners against
themselves, their neighbour, God. For then ye must go out of the
world - Then all civil commerce must cease. So that going out of
the world, which some account a perfection, St. Paul accounts an
utter absurdity.
11. Who is named a brother - That is, a Christian; especially if a
member of the same congregation. Rapacious - Guilty of
oppression, extortion, or any open injustice. No, not to eat with
him - Which is the lowest degree of familiarity.
12. I speak of Christians only. For what have I to do to judge
heathens? But ye, as well as I, judge those of your own
community.
13. Them that are without God will judge - The passing sentence
on these he hath reserved to himself. And ye will take away that
wicked person - This properly belongs to you.
VI
1. The unjust - The heathens. A Christian could expect no justice
from these. The saints - Who might easily decide these smaller
differences in a private and friendly manner.
2. Know ye not - This expression occurs six times in this single
chapter, and that with a peculiar force; for the Corinthians knew
and gloried in it, but they did not practice. That the saints - After
having been judged themselves. Shall judge the world - Shall be
assessors with Christ in the judgment wherein he shall condemn
all the wicked, as well angels as men, Matt. xix, 28 Rev. xx, 4.
4. Them who are of no esteem in the church - That is, heathens,
who, as such, could be in no esteem with the Christians.
5. Is there not one among you, who are such admirers of wisdom,
that is wise enough to decide such causes?
7. Indeed there is a fault, that ye quarrel with each other at all,
whether ye go to law or no. Why do ye not rather suffer wrong -
All men cannot or will not receive this saying. Many aim only at
this, "I will neither do wrong, nor suffer it." These are honest
heathens, but no Christians.
8. Nay, ye do wrong - Openly. And defraud - Privately. O how
powerfully did the mystery of iniquity already work!
9. Idolatry is here placed between fornication and adultery,
because they generally accompanied it. Nor the effeminate - Who
live in an easy, indolent way; taking up no cross, enduring no
hardship. But how is this? These good-natured, harmless people
are ranked with idolaters and sodomites! We may learn hence,
that we are never secure from the greatest sins, till we guard
against those which are thought the least; nor, indeed, till we think
no sin is little, since every one is a step toward hell.
11. And such were some of you: but ye are washed - From those
gross abominations; nay, and ye are inwardly sanctified; not
before, but in consequence of, your being justified in the name -
That is, by the merits, of the Lord Jesus, through which your sins
are forgiven. And by the Spirit of our God - By whom ye are thus
washed and sanctified.
12. All things - Which are lawful for you. Are lawful for me, but
all things are not always expedient - Particularly when anything
would offend my weak brother; or when it would enslave my own
soul. For though all things are lawful for me, yet I will not be
brought under the power of any - So as to be uneasy when I
abstain from it; for, if so, then I am under the power of it.
13. As if he had said, I speak this chiefly with regard to meats;
(and would to God all Christians would consider it!) particularly
with regard to those offered to idols, and those forbidden in the
Mosaic law. These, I grant, are all indifferent, and have their use,
though it is only for a time: then meats, and the organs which
receive them, will together moulder into dust. But the case is quite
otherwise with fornication. This is not indifferent, but at all times
evil. For the body is for the Lord - Designed only for his service.
And the Lord, in an important sense, for the body - Being the
saviour of this, as well as of the soul; in proof of which God hath
already raised him from the dead.
16. Gen. ii, 24.
17. But he that is joined to the Lord - By faith. Is one spirit with
him - And shall he make himself one flesh with an harlot?
18. Flee fornication - All unlawful commerce with women, with
speed, with abhorrence, with all your might. Every sin that a man
commits against his neighbour terminates upon an object out of
himself, and does not so immediately pollute his body, though it
does his soul. But he that committeth fornication, sinneth against
his own body - Pollutes, dishonours, and degrades it to a level
with brute beasts.
19. And even your body is not, strictly speaking, your own even
this is the temple of the Holy Ghost - Dedicated to him, and
inhabited by him. What the apostle calls elsewhere "the temple of
God," chap. iii, 16, 17, and "the temple of the living God," 2 Cor.
vi, 16, he here styles the temple of the Holy Ghost; plainly
showing that the Holy Ghost is the living God.
20. Glorify God with your body, and your spirit - Yield your
bodies and all their members, as well as your souls and all their
faculties, as instruments of righteousness to God. Devote and
employ all ye have, and all ye are, entirely, unreservedly, and for
ever, to his glory.
VII
1. It is good for a man - Who is master of himself. Not to touch a
women - That is, not to marry. So great and many are the
advantages of a single life.
2. Yet, when it is needful, in order to avoid fornication, let every
man have his own wife. His own - For Christianity allows no
polygamy.
3. Let not married persons fancy that there is any perfection in
living with each other, as if they were unmarried. The debt - This
ancient reading seems far more natural than the common one.
4. The wife-the husband - Let no one forget this, on pretense of
greater purity.
5. Unless it be by consent for a time - That on those special and
solemn occasions ye may entirely give yourselves up to the
exercises of devotion. Lest - If ye should long remain separate.
Satan tempt you - To unclean thoughts, if not actions too.
6. But I say this - Concerning your separating for a time and
coming together again. Perhaps he refers also to ver. 2.
7. For I would that all men were herein even as I - I would that all
believers who are now unmarried would remain "eunuchs for the
kingdom of heaven's sake" St. Paul, having tasted the sweetness
of this liberty, wished others to enjoy it, as well as himself. But
every one hath his proper gift from God - According to our Lord's
declaration, "All men cannot receive this saying, save they," the
happy few, to whom it is given," Matt. xix, 11.
8. It is good for them if they remain even as I - That St. Paul was
then single is certain and from Acts vii, 58, compared with the
following parts of the history, it seems probable that he always
was so. It does not appear that this declaration, any more than ver.
1, hath any reference at all to a state of persecution.
10. Not I - Only. But the Lord - Christ; by his express command,
Matt. v, 32.
11. But if she depart - Contrary to this express prohibition. And
let not the husband put away his wife - Except for the cause of
adultery.
12. To the rest - Who are married to unbelievers. Speak I - By
Revelation from God, though our Lord hath not left any
commandment concerning it. Let him not put her away - The
Jews, indeed, were obliged of old to put away their idolatrous
wives, Ezra x, 3; but their case was quite different. They were
absolutely forbid to marry idolatrous women; but the persons here
spoken of were married while they were both in a state of
heathenism.
14. For the unbelieving husband hath, in many instances, been
sanctified by the wife - Else your children would have been
brought up heathens; whereas now they are Christians. As if he
had said, Ye see the proof of it before your eyes.
15. A brother or a sister - A Christian man or woman. Is not
enslaved - is at full liberty. In such cases: but God hath called us
to peace - To live peaceably with them, if it be possible.
17. But as God hath distributed - The various stations of life, and
various relations, to every one, let him take care to discharge his
duty therein. The gospel disannuls none of these. And thus I
ordain in all the churches - As a point of the highest concern.
19. Circumcision is nothing, and uncircumcision is nothing - Will
neither promote nor obstruct our salvation. The one point is,
keeping the commandments of God; "faith working by love."
20. In the calling - The outward state. Wherein he is - When God
calls him. Let him not seek to change this, without a clear
direction from Providence.
21. Care not for it - Do not anxiously seek liberty. But if thou
canst be free, use it rather - Embrace the opportunity.
22. Is the Lord's freeman - Is free in this respect. The Greek word
implies one that was a slave, but now is free. Is the bondman of
Christ - Not free in this respect; not at liberty to do his own will.
23. Ye are bought with a price - Ye belong to God; therefore,
where it can be avoided, do not become the bondslaves of men -
Which may expose you to many temptations.
24. Therein abide with God - Doing all things as unto God, and as
in his immediate presence. They who thus abide with God
preserve an holy indifference with regard to outward things.
25. Now concerning virgins - Of either sex. I have no
commandment from the Lord - By a particular Revelation. Nor
was it necessary he should; for the apostles wrote nothing which
was not divinely inspired: but with this difference, - sometimes
they had a particular Revelation, and a special commandment; at
other times they wrote from the divine light which abode with
them, the standing treasure of the Spirit of God. And this, also,
was not their private opinion, but a divine rule of faith and
practice. As one whom God hath made faithful in my apostolic
office; who therefore faithfully deliver what I receive from him.
26, 27. This is good for the present distress - While any church is
under persecution. For a man to continue as he is - Whether
married or unmarried. St. Paul does not here urge the present
distress as a reason for celibacy, any more than for marriage; but
for a man's not seeking to alter his state, whatever it be, but
making the best of it.
28. Such will have trouble in the flesh - Many outward troubles.
But I spare you - I speak as little and as tenderly as possible.
29. But this I say, brethren - With great confidence. The time of
our abode here is short. It plainly follows, that even they who
have wives be as serious, zealous, active, dead to the world, as
devoted to God, as holy in all manner of conversation, as if they
had none - By so easy a transition does the apostle slide from
every thing else to the one thing needful; and, forgetting whatever
is temporal, is swallowed up in eternity.
30. And they that weep, as if they wept not - "Though sorrowful,
yet always rejoicing." They that rejoice, as if they rejoiced not -
Tempering their joy with godly fear. They that buy, as if they
possessed not - Knowing themselves to be only stewards, not
proprietors.
31. And they that use this world, as not abusing it - Not seeking
happiness in it, but in God: using every thing therein only in such
a manner and degree as most tends to the knowledge and love of
God. For the whole scheme and fashion of this world - This
marrying, weeping, rejoicing, and all the rest, not only will pass,
but now passeth away, is this moment flying off like a shadow.
32. Now I would have you - For this flying moment. Without
carefulness - Without any incumbrance of your thoughts. The
unmarried man - If he understand and use the advantage he
enjoys-Careth only for the things of the Lord, how he may please
the Lord.
33. But the married careth for the things of the world - And it in
his duty so to do, so far as becomes a Christian. How he may
please his wife - And provide all things needful for her and his
family.
34. There is a difference also between a wife and a virgin -
Whether the church be under persecution or not. The unmarried
woman - If she know and use her privilege. Careth only for the
things of the Lord - All her time, care, and thoughts center in this,
how she may be holy both in body and spirit. This is the standing
advantage of a single life, in all ages and nations. But who makes
a suitable use of it?
35. Not that I may cast a snare upon you - Who are not able to
receive this saying. But for your profit - Who are able. That ye
may resolutely and perseveringly wait upon the Lord - The word
translated wait signifies sitting close by a person, in a good
posture to hear. So Mary sat at the feet of Jesus, Luke x, 39.
Without distraction - Without having the mind drawn any way
from its center; from its close attention to God; by any person, or
thing, or care, or incumbrance whatsoever.
36. But if any parent think he should otherwise act indecently -
Unbecoming his character. Toward his virgin daughter, if she be
above age, (or of full age,) and need so require, ver. 9, let them
marry - Her suitor and she.
37. Having no necessity - Where there is no such need. But
having power over his own will - Which would incline him to
desire the increase of his family, and the strengthening it by new
relations.
38. Doeth better - If there be no necessity.
39. Only in the Lord - That is, only if Christians marry Christians:
a standing direction, and one of the utmost importance.
40. I also - As well as any of you. Have the Spirit of God -
Teaching me all things This does not imply any doubt; but the
strongest certainty of it, together with a reproof of them for
calling it in question. Whoever, therefore, would conclude from
hence, that St. Paul was not certain he had the Spirit of Christ,
neither understands the true import of the words, nor considers
how expressly he lays claim to the Spirit, both in this epistle,
chap. ii, 16, xiv, 37, and the other. 2 Cor. xiii, 3. Indeed, it may be
doubted whether the word here and elsewhere translated think,
does not always imply the fullest and strongest assurance. See
chap. x, 12.
VIII
1. Now concerning the next question you proposed. All of us have
knowledge - A gentle reproof of their self-conceit. Knowledge
without love always puffeth up. Love alone edifies - Builds us up
in holiness.
2. If any man think he knoweth any thing - Aright, unless so far
he is taught by God. He knoweth nothing yet as he ought to know
- Seeing there is no true knowledge without divine love.
3. He is known - That is, approved, by him. Psalm i, 6.
4. We know that an idol is nothing - A mere nominal God, having
no divinity, virtue, or power.
5. For though there be that are called gods - By the heathens both
celestial, (as they style them,) terrestrial, and infernal deities.
6. Yet to us - Christians. There is but one God - This is exclusive,
not of the One Lord, as if he were an inferior deity; but only of the
idols to which the One God is opposed. From whom are all things
- By creation, providence, and grace. And we for him - The end of
all we are, have, and do. And one Lord - Equally the object of
divine worship. By whom are all things - Created, sustained, and
governed. And we by him - Have access to the Father, and all
spiritual blessings.
7. Some eat, with consciousness of the idol - That is, fancying it is
something, and that it makes the meat unlawful to be eaten. And
their conscience, being weak - Not rightly informed. Is defiled -
contracts guilt by doing it.
8. But meat commendeth us not to God - Neither by eating, nor by
refraining from it. Eating and not eating are in themselves things
merely indifferent.
10. For if any one see thee who hast knowledge - Whom he
believes to have more knowledge than himself, and who really
hast this knowledge, that an idol is nothing-sitting down to an
entertainment in an idol temple. The heathens frequently made
entertainments in their temples, on what hath been sacrificed to
their idols. Will not the conscience of him that is weak -
Scrupulous. Be encouraged - By thy example. To eat - Though
with a doubting conscience.
11. And through thy knowledge shall the weak brother perish, for
whom Christ died? - And for whom thou wilt not lose a meal's
meat, so far from dying for him! We see, Christ died even for
them that perish.
12. Ye sin against Christ - Whose members they are.
13. If meat - Of any kind. Who will follow this example? What
preacher or private Christian will abstain from any thing lawful in
itself, when it offends a weak brother?
IX
1. Am I not free? am I not an apostle? - That is, Have not I the
liberty of a common Christian? yea, that of an apostle? He
vindicates his apostleship, chap. ix, 1-iii, his apostolical liberty,
chap. ix, 4-19. Have I not seen Jesus Christ? - Without this he
could not have been one of those first grand witnesses. Are not ye
my work in the Lord - A full evidence that God hath sent me?
And yet some, it seems, objected to his being an apostle, because
he had not asserted his privilege in demanding and receiving such
maintenance from the churches as was due to that office.
2. Ye are the seal of my apostleship - Who have received not only
faith by my mouth, but all the gifts of the Spirit by my hands.
3. My answer to them who examine me - Concerning my
apostleship. Is this - Which I have now given.
4. Have we not power - I and my fellowlabourers. To eat and to
drink - At the expense of those among whom we labour.
5. Have we not power to lead about with us a sister, a wife - And
to demand sustenance for her also? As well as the other apostles -
Who therefore, it is plain, did this. And Peter - Hence we learn,
1. That St. Peter continued to live with his wife after he became
an apostle:
2. That he had no rights as an apostle which were not common to
St. Paul.
6. To forbear working - With our hands.
8. Do I speak as a man - Barely on the authority of human reason?
Does not God also say, in effect, the same thing? The ox that
treadeth out the corn - This was the custom in Judea, and many
eastern nations. In several of them it is retained still. And at this
day, horses tread out the corn in some parts of Germany.
9. Doth God - In this direction. Take care for oxen - Only? Hath
he not a farther meaning? And so undoubtedly he hath in all the
other Mosaic laws of this kind.
10. He who ploweth ought to plow in hope - Of reaping. This
seems to be a proverbial expression. And he that thresheth in hope
- Ought not to be disappointed, ought to eat the fruit of his
labours. And ought they who labour in God's husbandry. Deut.
xxv, 4
11. Is it a great matter if we shall reap as much of your carnal
things - As is needful for our sustenance? Do you give us things
of greater value than those you receive from us?
12. If others - Whether true or false apostles. Partake of this
power - Have a right to be maintained. Do not we rather - On
account of our having laboured so much more? Lest we should
give any hindrance to the gospel - By giving an occasion of cavil
or reproach.
14. Matt. x, 10
15. It were better for me to die than - To give occasion to them
that seek occasion against me, 2 Cor. xi, 12.
17. Willingly - He seems to mean, without receiving anything. St.
Paul here speaks in a manner peculiar to himself. Another might
have preached willingly, and yet have received a maintenance
from the Corinthians. But if he had received anything from them,
he would have termed it preaching unwillingly. And so, in the
next verse, another might have used that power without abusing it.
But his own using it at all, he would have termed abusing it. A
dispensation is intrusted to me - Therefore I dare not refrain.
18. What then is my reward - That circumstance in my conduct
for which I expect a peculiar reward from my great Master? That I
abuse not - Make not an unseasonable use of my power which I
have in preaching the gospel.
19. I made myself the servant of all - I acted with as self-denying
a regard to their interest, and as much caution not to offend them,
as if I had been literally their servant or slave. Where is the
preacher of the gospel who treads in the same steps?
20. To the Jews I became as a Jew - Conforming myself in all
things to their manner of thinking and living, so far as; I could
with innocence. To them that are under the law - Who apprehend
themselves to be still bound by the Mosaic law. As under the law
- Observing it myself, while I am among them. Not that he
declared this to be necessary, or refused to converse with those
who did not observe it. This was the very thing which he
condemned in St. Peter, Gal. ii, 14.
21. To them that are without the law - The heathens. As without
the law - Neglecting its ceremonies. Being not without the law to
God - But as much as ever under its moral precepts. Under the
law to Christ - And in this sense all Christians will be under the
law for ever.
22. I became as weak - As if I had been scrupulous too. I became
all things to all men - Accommodating myself to all, so far as I
could consistent with truth and sincerity.
24. Know ye not that - In those famous games which are kept at
the isthmus, near your city. They who run in the foot race all run,
though but one receiveth the prize - How much greater
encouragement have you to run; since ye may all receive the prize
of your high calling!
25. And every one that there contendeth is temperate in all things
- To an almost incredible degree; using the most rigorous self
denial in food, sleep, and every other sensual indulgence. A
corruptible crown - A garland of leaves, which must soon wither.
The moderns only have discovered that it is "legal" to do all this
and more for an eternal crown than they did for a corruptible!
26. I so run, not as uncertainly - I look straight to the goal; I run
straight toward it. I cast away every weight, regard not any that
stand by. I fight not as one that beateth the air - This is a
proverbial expression for a man's missing his blow, and spending
his strength, not on his enemy, but on empty air.
27. But I keep under my body - By all kinds of self denial. And
bring it into subjection - To my spirit and to God. The words are
strongly figurative, and signify the mortification of the body of
sin, "by an allusion to the natural bodies of those who were
bruised or subdued in combat. Lest by any means after having
preached - The Greek word means, after having discharged the
office of an herald, (still carrying on the allusion,) whose office it
was to proclaim the conditions, and to display the prizes. I myself
should become a reprobate - Disapproved by the Judge, and so
falling short of the prize. This single text may give us a just notion
of the scriptural doctrine of election and reprobation; and clearly
shows us, that particular persons are not in holy writ represented
as elected absolutely and unconditionally to eternal life, or
predestinated absolutely and unconditionally to eternal death; but
that believers in general are elected to enjoy the Christian
privileges on earth; which if they abuse, those very elect persons
will become reprobate. St. Paul was certainly an elect person, if
ever there was one; and yet he declares it was possible he himself
might become a reprobate. Nay, he actually would have become
such, if he had not thus kept his body under, even though he had
been so long an elect person, a Christian, and an apostle.
X
1. Now - That ye may not become reprobates, consider how
highly favoured your fathers were, who were God's elect and
peculiar people, and nevertheless were rejected by him. They
were all under the cloud - That eminent token of God's gracious
presence, which screened them from the heat of the sun by day,
and gave them light by night. And all passed through the sea -
God opening a way through the midst of the waters. Exod. xiii, 21
Exod. xiv, 22
2. And were all, as it were, baptized unto Moses - initiated into
the religion which he taught them. In the cloud and in the sea -
Perhaps sprinkled here and there with drops of water from the sea
or the cloud, by which baptism might be the more evidently
signified.
3. And all ate the same manna, termed spiritual meat, as it was
typical,
1. Of Christ and his spiritual benefits:
2. Of the sacred bread which we eat at his table. Exod. xvi, 15.
4. And all drank the same spiritual drink - Typical of Christ, and
of that cup which we drink. For they drank out of the spiritual or
mysterious rock, the wonderful streams of which followed them
in their several journeyings, for many years, through the
wilderness. And that rock was a manifest type of Christ - The
Rock of Eternity, from whom his people derive those streams of
blessings which follow them through all this wilderness. Exod.
xvii, 6.
5. Yet - Although they had so many tokens of the divine presence.
They were overthrown - With the most terrible marks of his
displeasure.
6. Now these things were our examples - Showing what we are to
expect if, enjoying the like benefits, we commit the like sins. The
benefits are set down in the same order as by Moses in Exodus;
the sins and punishments in a different order; evil desire first, as
being the foundation of all; next, idolatry, ver. 7, 14; then
fornication, which usually accompanied it, ver. 8; the tempting
and murmuring against God, in the following verses. As they
desired - Flesh, in contempt of manna. Num. xi, 4
7. Neither be ye idolaters - And so, "neither murmur ye," ver. 10.
The other cautions are given in the first person; but these in the
second. And with what exquisite propriety does he vary the
person! It would have been improper to say, Neither let us be
idolaters; for he was himself in no danger of idolatry; nor
probably of murmuring against Christ, or the divine providence.
To play - That is, to dance, in honour of their idol. Exod. xxxii, 6.
8. And fell in one day three and twenty thousand - Beside the
princes who were afterwards hanged, and those whom the Judges
slew so that there died in all four and twenty thousand. Num. xxv,
1, 9.
9. Neither let us tempt Christ - By our unbelief. St. Paul
enumerates five benefits, ver. 1-4; of which the fourth and fifth
were closely connected together; and five sins, the fourth and fifth
of which were likewise closely connected. In speaking of the fifth
benefit, he expressly mentions Christ; and in speaking of the
fourth sin, he shows it was committed against Christ. As some of
them tempted him - This sin of the people was peculiarly against
Christ; for when they had so long drank of that rock, yet they
murmured for want of water. Num. xxi, 4, &c.
10. The destroyer - The destroying angel. Num. xiv, 1, 36
11. On whom the ends of the ages are come - The expression has
great force. All things meet together, and come to a crisis, under
the last, the gospel, dispensation; both benefits and dangers,
punishments and rewards. It remains, that Christ come as an
avenger and judge. And even these ends include various periods,
succeeding each other.
12. The common translation runs, Let him that thinketh he
standeth; but the word translated thinketh, most certainly
strengthens, rather than weakens, the sense.
13. Common to man - Or, as the Greek word imports,
proportioned to human strength. God is faithful - In giving the
help which he hath promised. And he will with the temptation -
Provide for your deliverance.
14. Flee from idolatry - And from all approaches to it.
16. The cup which we bless - By setting it apart to a sacred use,
and solemnly invoking the blessing of God upon it. Is it not the
communion of the blood of Christ - The means of our partaking of
those invaluable benefits, which are the purchase of the blood of
Christ. The communion of the body of Christ - The means of our
partaking of those benefits which were purchased by the body of
Christ - offered for us.
17. For it is this communion which makes us all one. We being
many are yet, as it were, but different parts of one and the same
broken bread, which we receive to unite us in one body.
18. Consider Israel after the flesh - Christians are the spiritual
"Israel of God." Are not they who eat of the sacrifices partakers of
the altar - Is not this an act of communion with that God to whom
they are offered? And is not the case the same with those who eat
of the sacrifices which have been offered to idols?
19. What say I then - Do I in saying this allow that an idol is
anything divine? I aver, on the contrary, that what the heathens
sacrifice, they sacrifice to devils. Such in reality are the gods of
the heathens; and with such only can you hold communion in
those sacrifices.
21. Ye cannot drink the cup of the Lord, and the cup of devils -
You cannot have communion with both.
22. Do we provoke the Lord to jealousy - By thus caressing his
rivals? Are we stronger than he - Are we able to resist, or to bear
his wrath?
23. Supposing this were lawful in itself, yet it is not expedient, it
is not edifying to my neighbour.
24. His own only, but another's welfare also.
25. The apostle now applies this principle to the point in question.
Asking no questions - Whether it has been sacrificed or not.
26. For God, who is the Creator, Proprietor, and Disposer of the
earth and all that is therein, hath given the produce of it to the
children of men, to be used without scruple. Psalm xxiv, 1
28. For his sake that showed thee, and for conscience' sake - That
is, for the sake of his weak conscience, lest it should be wounded.
29. Conscience I say, not thy own - I speak of his conscience, not
thine. For why is my liberty judged by another's conscience -
Another's conscience is not the standard of mine, nor is another's
persuasion the measure of my liberty.
30. If I by grace am a partaker - If I thankfully use the common
blessings of God.
31. Therefore - To close the present point with a general rule,
applicable not only in this, but in all cases, Whatsoever ye do - In
all things whatsoever, whether of a religious or civil nature, in all
the common, as well as sacred, actions of life, keep the glory of
God in view, and steadily pursue in all this one end of your being,
the planting or advancing the vital knowledge and love of God,
first in your own soul, then in all mankind.
32. Give no offense - If, and as far as, it is possible.
33. Even as I, as much as lieth in me, please all men.
XI
2. I praise you - The greater part of you.
3. I would have you know - He does not seem to have given them
any order before concerning this. The head of every man -
Particularly every believer. Is Christ, and the head of Christ is
God - Christ, as he is Mediator, acts in all things subordinately to
his Father. But we can no more infer that they are not of the same
divine nature, because God is said to be the head of Christ, than
that man and woman are not of the same human nature, because
the man is said to be the head of the woman.
4. Every man praying or prophesying - Speaking by the
immediate power of God. With his head - And face. Covered -
Either with a veil or with long hair. Dishonoureth his head - St.
Paul seems to mean, As in these eastern nations veiling the head is
a badge of subjection, so a man who prays or prophesies with a
veil on his head, reflects a dishonour on Christ, whose
representative he is.
5. But every woman - Who, under an immediate impulse of the
Spirit, (for then only was a woman suffered to speak in the
church,) prays or prophesies without a veil on her face, as it were
disclaims subjection, and reflects dishonour on man, her head. For
it is the same, in effect, as if she cut her hair short, and wore it in
the distinguishing form of the men. In those ages, men wore their
hair exceeding short, as appears from the ancient statues and
pictures.
6. Therefore if a woman is not covered - If she will throw off the
badge of subjection, let her appear with her hair cut like a man's.
But if it be shameful far a woman to appear thus in public,
especially in a religious assembly, let her, for the same reason,
keep on her veil.
7. A man indeed ought not to veil his head, because he is the
image of God - In the dominion he bears over the creation,
representing the supreme dominion of God, which is his glory.
But the woman is only matter of glory to the man, who has a
becoming dominion over her. Therefore she ought not to appear,
but with her head veiled, as a tacit acknowledgment of it.
8. The man is not - In the first production of nature.
10. For this cause also a woman ought to be veiled in the public
assemblies, because of the angels - Who attend there, and before
whom they should be careful not to do anything indecent or
irregular.
11. Nevertheless in the Lord Jesus, there is neither male nor
female - Neither is excluded; neither is preferred before the other
in his kingdom.
12. And as the woman was at first taken out of the man, so also
the man is now, in the ordinary course of nature, by the woman;
but all things are of God - The man, the woman, and their
dependence on each other.
13. Judge of yourselves - For what need of more arguments if so
plain a case? Is it decent for a woman to pray to God - The Most
High, with that bold and undaunted air which she must have,
when, contrary to universal custom, she appears in public with her
head uncovered?
14. For a man to have long hair, carefully adjusted, is such a mark
of effeminacy as is a disgrace to him.
15. Given her - Originally, before the arts of dress were in being.
16. We have no such custom here, nor any of the other churches
of God - The several churches that were in the apostles' time had
different customs in things that were not essential; and that under
one and the same apostle, as circumstances, in different places,
made it convenient. And in all things merely indifferent the
custom of each place was of sufficient weight to determine
prudent and peaceable men. Yet even this cannot overrule a
scrupulous conscience, which really doubts whether the thing be
indifferent or no. But those who are referred to here by the apostle
were contentious, not conscientious, persons.
18. In the church - In the public assembly. I hear there are schisms
among you; and I partly believe it - That is, I believe it of some of
you. It is plain that by schisms is not meant any separation from
the church, but uncharitable divisions in it; for the Corinthians
continued to be one church; and, notwithstanding all their strife
and contention, there was no separation of any one party from the
rest, with regard to external communion. And it is in the same
sense that the word is used, chap. i, 10; chap. xii, 25; which are
the only places in the New Testament, beside this, where church
schisms are mentioned. Therefore, the indulging any temper
contrary to this tender care of each other is the true scriptural
schism. This is, therefore, a quite different thing from that orderly
separation from corrupt churches which later ages have
stigmatized as schisms; and have made a pretense for the vilest
cruelties, oppressions, and murders, that have troubled the
Christian world. Both heresies and schisms are here mentioned in
very near the same sense; unless by schisms be meant, rather,
those inward animosities which occasion heresies; that is, outward
divisions or parties: so that whilst one said, "I am of Paul,"
another, "I am of Apollos," this implied both schism and heresy.
So wonderfully have later ages distorted the words heresy and
schism from their scriptural meaning. Heresy is not, in all the
Bible, taken for "an error in fundamentals," or in anything else;
nor schism, for any separation made from the outward
communion of others. Therefore, both heresy and schism, in the
modern sense of the words, are sins that the scripture knows
nothing of; but were invented merely to deprive mankind of the
benefit of private judgment, and liberty of conscience.
19. There must be heresies - Divisions. Among you - In the
ordinary course of things; and God permits them, that it may
appear who among you are, and who are not, upright of heart.
20. Therefore - That is, in consequence of those schisms. It is not
eating the Lord's supper - That solemn memorial of his death; but
quite another thing.
21. For in eating what ye call the Lord's supper, instead of all
partaking of one bread, each person brings his own supper, and
eats it without staying for the rest. And hereby the poor, who
cannot provide for themselves, have nothing; while the rich eat
and drink to the full just as the heathens use to do at the feasts on
their sacrifices.
22. Have ye not houses to eat and drink your common meals in?
or do ye despise the church of God - Of which the poor are both
the larger and the better part. Do ye act thus in designed contempt
of them?
23. I received - By an immediate Revelation.
24. This is my body, which is broken for you - That is, this broken
bread is the sign of my body, which is even now to be pierced and
wounded for your iniquities. Take then, and eat of, this bread, in
an humble, thankful, obediential remembrance of my dying love;
of the extremity of my sufferings on your behalf, of the blessings I
have thereby procured for you, and of the obligations to love and
duty which I have by all this laid upon you.
25. After supper - Therefore ye ought not to confound this with a
common meal. Do this in remembrance of me - The ancient
sacrifices were in remembrance of sin: this sacrifice, once offered,
is still represented in remembrance of the remission of sins.
26. Ye show forth the Lord's death - Ye proclaim, as it were, and
openly avow it to God, and to all the world. Till he come - In
glory.
27. Whosoever shall eat this bread unworthily - That is, in an
unworthy, irreverent manner; without regarding either Him that
appointed it, or the design of its appointment. Shall be guilty of
profaning that which represents the body and blood of the Lord.
28. But let a man examine himself - Whether he know the nature
and the design of the institution, and whether it be his own desire
and purpose throughly to comply therewith.
29. For he that eateth and drinketh so unworthily as those
Corinthians did, eateth and drinketh judgment to himself -
Temporal judgments of various kinds, ver. 30. Not distinguishing
the sacred tokens of the Lord's body - From his common food.
30. For this cause - Which they had not observed. Many sleep - In
death.
31. If we would judge ourselves - As to our knowledge, and the
design with which we approach the Lord's table. We should not be
thus judged - That is, punished by God.
32. When we are thus judged, it is with this merciful design, that
we may not be finally condemned with the world.
33. The rest - The other circumstances relating to the Lord's
supper.
XII
1. Now concerning spiritual gifts - The abundance of these in the
churches of Greece strongly refuted the idle learning of the Greek
philosophers. But the Corinthians did not use them wisely, which
occasioned St. Paul's writing concerning them. He describes,
1. The unity of the body, ver. 1-xxvii,
2. The variety of members and offices, ver. 27-30,
3. The way of exercising gifts rightly, namely, by love, ver. 31,
chap. xiii, 1. throughout: and adds,
4. A comparison of several gifts with each other, in the chap. xiv,
1. fourteenth chapter.
2. Ye were heathens - Therefore, whatever gifts ye have received,
it is from the free grace of God. Carried away - By a blind
credulity. After dumb idols - The blind to the dumb; idols of wood
and stone, unable to speak themselves, and much more to open
your mouths, as God has done. As ye were led - By the subtlety of
your priests.
3. Therefore - Since the heathen idols cannot speak themselves,
much less give spiritual gifts to others, these must necessarily be
among Christians only. As no one speaking by the Spirit of God
calleth Jesus accursed - That is, as none who does this, (which all
the Jews and heathens did,) speaketh by the Spirit of God - Is
actuated by that Spirit, so as to speak with tongues, heal diseases,
or cast out devils. So no one can say, Jesus is the Lord - None can
receive him as such; for, in the scripture language, to say, or to
believe, implies an experimental assurance. But by the Holy
Ghost - The sum is, None have the Holy Spirit but Christians: all
Christians have this Spirit.
4. There are diversities of gifts, but the same Spirit - Divers
streams, but all from one fountain. This verse speaks of the Holy
Ghost, the next of Christ, the sixth of God the Father. The apostle
treats of the Spirit, ver. 7, &c.; of Christ, ver. 12, &c.; of God, ver.
28, &c.
5. Administrations - Offices. But the same Lord appoints them all.
6. Operations - Effects produced. This word is of a larger extent
than either of the former. But it is the same God who worketh all
these effects in all the persons concerned.
7. The manifestation - The gift whereby the Spirit manifests itself.
Is given to each - For the profit of the whole body.
8. The word of wisdom - A power of understanding and
explaining the manifold wisdom of God in the grand scheme of
gospel salvation. The word of knowledge - Perhaps an
extraordinary ability to understand and explain the Old Testament
types and prophecies.
9. Faith may here mean an extraordinary trust in God under the
most difficult or dangerous circumstances. The gift of healing
need not be wholly confined to the healing diseases with a word
or a touch. It may exert itself also, though in a lower degree,
where natural remedies are applied; and it may often be this, not
superior skill, which makes some physicians more successful than
others. And thus it may be with regard to other gifts likewise. As,
after the golden shields were lost, the king of Judah put brazen in
their place, so, after the pure gifts were lost, the power of God
exerts itself in a more covert manner, under human studies and
helps; and that the more plentifully, according as there is the more
room given for it.
10. The working of other miracles. Prophecy - Foretelling things
to come. The discerning - Whether men be of an upright spirit or
no; whether they have natural or supernatural gifts for offices in
the church; and whether they who profess to speak by inspiration
speak from a divine, a natural, or a diabolical spirit.
11. As he willeth - The Greek word does not so much imply
arbitrary pleasure, as a determination founded on wise counsel.
12. So is Christ - That is, the body of Christ, the church.
13. For by that one Spirit, which we received in baptism, we are
all united in one body. Whether Jews or gentiles - Who are at the
greatest distance from each other by nature. Whether slaves or
freemen - Who are at the greatest distance by law and custom. We
have all drank of one Spirit - In that cup, received by faith, we all
imbibed one Spirit, who first inspired, and still preserves, the life
of God in our souls.
15. The foot is elegantly introduced as speaking of the hand; the
ear, of the eye; each, of a part that has some resemblance to it. So
among men each is apt to compare himself with those whose gifts
some way resemble his own, rather than with those who are at a
distance, either above or beneath him. Is it therefore not of the
body - Is the inference good? Perhaps the foot may represent
private Christians; the hand, officers in the church; the eye,
teachers; the ear, hearers.
16. The ear - A less noble part. The eye - The most noble.
18. As it hath pleased him - With the most exquisite wisdom and
goodness.
20. But one body - And it is a necessary consequence of this
unity, that the several members need one another.
21. Nor the head - The highest part of all. To the foot - The very
lowest.
22. The members which appear to be weaker - Being of a more
delicate and tender structure; perhaps the brains and bowels, or
the veins, arteries, and other minute channels in the body.
23. We surround with more abundant honour - By so carefully
covering them. More abundant comeliness - By the help of dress.
24. Giving more abundant honour to that which lacked - As being
cared for and served by the noblest parts.
27. Now ye - Corinthians. Are the body and members of Christ -
part of them, I mean, not the whole body.
28. First apostles - Who plant the gospel in the heathen nations.
Secondly prophets - Who either foretel things to come, or speak
by extra-ordinary inspiration, for the edification of the church.
Thirdly teachers - Who precede even those that work miracles.
Under prophets and teachers are comprised evangelists and
pastors, Eph. iv, 11. Helps, governments - It does not appear that
these mean distinct offices: rather, any persons might be called
helps, from a peculiar dexterity in helping the distressed; and
governments, from a peculiar talent for governing or presiding in
assemblies.
31. Ye covet earnestly the best gifts - And they are worth your
pursuit, though but few of you can attain them. But there is a far
more excellent gift than all these; and one which all may, yea,
must attain or perish.
XIII The necessity of love is shown, ver. 1-3. The nature and
properties, ver. 4-7. The duration of it, ver. 8-13 Verse
1. Though I speak with all the tongues - Which are upon earth,
and with the eloquence of an angel. And have not love - The love
of God, and of all mankind for his sake, I am no better before God
than the sounding instruments of brass, used in the worship of
some of the heathen gods. Or a tinkling cymbal - This was made
of two pieces of hollow brass, which, being struck together, made
a tinkling, but very little variety of sound.
2. And though I have the gift of prophecy - Of foretelling future
events. And understand all the mysteries - Both of God's word and
providence. And all knowledge - Of things divine and human, that
ever any mortal attained to. And though I have the highest degree
of miracle working faith, and have not this love, I am nothing.
3. And though I - Deliberately, piece by piece. Give all my goods
to feed the poor, yea, though I deliver up my body to be burned -
Rather than I would renounce my religion. And have not the love
- Hereafter described. It profiteth me nothing - Without this,
whatever I speak, whatever I have, whatever I know, whatever I
do, whatever I suffer, is nothing.
4. The love of God, and of our neighbour for God's sake, is patient
toward, all men. It, suffers all the weakness, ignorance, errors, and
infirmities of the children of God; all the malice and wickedness
of the children of the world: and all this, not only for a time, but to
the end. And in every step toward overcoming evil with good, it is
kind, soft, mild, benign. It inspires the sufferer at once with the
most amiable sweetness, and the most fervent and tender
affection. Love acteth not rashly - Does not hastily condemn any
one; never passes a severe sentence on a slight or sudden view of
things. Nor does it ever act or behave in a violent, headstrong, or
precipitate manner. Is not puffed up - Yea, humbles the soul to the
dust.
5. It doth not behave indecently - Is not rude, or willingly
offensive, to any. It renders to all their due - Suitable to time,
person, and all other circumstances. Seeketh not her own - Ease,
pleasure, honour, or temporal advantage. Nay, sometimes the
lover of mankind seeketh not, in some sense, even his own
spiritual advantage; does not think of himself, so long as a zeal for
the glory of God and the souls of men swallows him up. But,
though he is all on fire for these ends, yet he is not provoked to
sharpness or unkindness toward any one. Outward provocations
indeed will frequently occur; but he triumphs over all. Love
thinketh no evil - Indeed it cannot but see and hear evil things,
and know that they are so; but it does not willingly think evil of
any; neither infer evil where it does not appear. It tears up, root
and branch, all imagining of what we have not proof. It casts out
all jealousies, all evil surmises, all readiness to believe evil.
6. Rejoiceth not in iniquity - Yea, weeps at either the sin or folly
of even an enemy; takes no pleasure in hearing or in repeating it,
but desires it may be forgotten for ever. But rejoiceth in the truth -
Bringing forth its proper fruit, holiness of heart and life. Good in
general is its glory and joy, wherever diffused in all the world.
7. Love covereth all things - Whatever evil the lover of mankind
sees, hears, or knows of any one, he mentions it to none; it never
goes out of his lips, unless where absolute duty constrains to
speak. Believeth all things - Puts the most favourable construction
on everything, and is ever ready to believe whatever may tend to
the advantage of any one character. And when it can no longer
believe well, it hopes whatever may excuse or extenuate the fault
which cannot be denied. Where it cannot even excuse, it hopes
God will at length give repentance unto life. Meantime it endureth
all things - Whatever the injustice, the malice, the cruelty of men
can inflict. He can not only do, but likewise suffer, all things,
through Christ who strengtheneth him.
8. Love never faileth - It accompanies to, and adorns us in,
eternity; it prepares us for, and constitutes, heaven. But whether
there be prophecies, they shall fail - When all things are fulfilled,
and God is all in all. Whether there be tongues, they shall cease -
One language shall prevail among all the inhabitants of heaven,
and the low and imperfect languages of earth be forgotten. The
knowledge likewise which we now so eagerly pursue, shall then
vanish away - As starlight is lost in that of the midday sun, so our
present knowledge in the light of eternity.
9. For we know in part, and we prophesy in part - The wisest of
men have here but short, narrow, imperfect conceptions, even of
the things round about them, and much more of the deep things of
God. And even the prophecies which men deliver from God are
far from taking in the whole of future events, or of that wisdom
and knowledge of God which is treasured up in the scripture
Revelation.
10. But when that which is perfect is come - At death and in the
last day. That which is in part shall vanish away - Both that poor,
low, imperfect, glimmering light, which is all the knowledge we
now can attain to; and these slow and unsatisfactory methods of
attaining, as well as of imparting it to others.
11. In our present state we are mere infants in point of knowledge,
compared to what we shall be hereafter. I put away childish things
- Of my own accord, willingly, without trouble.
12. Now we see - Even the things that surround us. But by means
of a glass - Or mirror, which reflects only their imperfect forms,
in a dim, faint, obscure manner; so that our thoughts about them
are puzzling and intricate, and everything is a kind of riddle to us.
But then - We shall see, not a faint reflection, but the objects
themselves. Face to face - Distinctly. Now I know in part - Even
when God himself reveals things to me, great part of them is still
kept under the veil. But then I shall know even as also I am
known - In a clear, full, comprehensive manner; in some measure
like God, who penetrates the center of every object, and sees at
one glance through my soul and all things.
13. Faith, hope, love - Are the sum of perfection on earth; love
alone is the sum of perfection in heaven.
XIV
1. Follow after love - With zeal, vigour, courage, patience; else
you can neither attain nor keep it. And - In their place, as
subservient to this. Desire spiritual gifts; but especially that ye
may prophesy - The word here does not mean foretelling things to
come; but rather opening and applying the scripture.
2. He that speaketh in an unknown tongue speaks, in effect, not to
men, but to God - Who alone understands him.
4. Edifieth himself - Only, on the most favourable supposition.
The church - The whole congregation.
5. Greater - That is, more useful. By this alone are we to estimate
all our gifts and talents.
6. Revelation - Of some gospel mystery. Knowledge - Explaining
the ancient types and prophecies. Prophecy - Foretelling some
future event. Doctrine - To regulate your tempers and lives.
Perhaps this may be the sense of these obscure words.
7. How shall it be known what is piped or harped - What music
can be made, or what end answered?
8. Who will prepare himself for the battle - Unless he understand
what the trumpet sounds? suppose a retreat or a march.
9. Unless ye utter by the tongue - Which is miraculously given
you. Words easy to be understood - By your hearers. Ye will
speak to the air - A proverbial expression. Will utterly lose your
labour.
11. I shall be a barbarian to him - Shall seem to talk unintelligible
gibberish.
13. That he may be able to interpret - Which was a distinct gift.
14. If I pray in an unknown tongue - The apostle, as he did at ver.
6, transfers it to himself. My spirit prayeth - By the power of the
Spirit I understand the words myself. But my understanding is
unfruitful - The knowledge I have is no benefit to others.
15. I will pray with the spirit, but I will pray with the
understanding also - I will use my own understanding, as well as
the power of the Spirit. I will not act so absurdly, as to utter in a
congregation what can edify none but myself.
16. Otherwise how shall he that filleth the place of a private
person - That is, any private hearer. Say Amen - Assenting and
confirming your words, as it was even then usual for the whole
congregation to do.
19. With my understanding - In a rational manner; so as not only
to understand myself, but to be understood by others.
20. Be not children in understanding - This is an admirable stroke
of true oratory! to bring down the height of their spirits, by
representing that wherein they prided themselves most, as mere
folly and childishness. In wickedness be ye infants - Have all the
innocence of that tender age. But in understanding be ye grown
men - Knowing religion was not designed to destroy any of our
natural faculties, but to exalt and improve them, our reason in
particular.
21. It is written in the Law - The word here, as frequently, means
the Old Testament. In foreign tongues will I speak to this people -
And so he did. He spake terribly to them by the Babylonians,
when they had set at nought what he had spoken by the prophets,
who used their own language. These words received a farther
accomplishment on the day of pentecost. Isaiah xxviii, 11.
22. Tongues are intended for a sign to unbelievers - To engage
their attention, and convince them the message is of God.
Whereas prophecy is not so much for unbelievers, as for the
confirmation of them that already believe.
23. Yet - Sometimes prophecy is of more use, even to unbelievers,
than speaking with tongues. For instance: If the whole church be
met together - On some extraordinary occasion. It is probable, in
so large a city, they ordinarily met in several places. And there
come in ignorant persons - Men of learning might have
understood the tongues in which they spoke. It is observable, St.
Paul says here, ignorant persons or unbelievers; but in the next
verse, an unbeliever or an ignorant person. Several bad men met
together hinder each other by evil discourse. Single persons are
more easily gained.
24. He is convicted by all - who speak in their turns, and speak to
the heart of the hearers. He is judged by all - Every one says
something to which his conscience bears witness.
25. The secrets of his heart are made manifest - Laid open, clearly
described; in a manner which to him is most astonishing and
utterly unaccountable. How many instances of it are seen at this
day! So does God still point his word.
26. What a thing is it, brethren - This was another disorder among
them. Every one hath a psalm - That is, at the same time one
begins to sing a psalm; another to deliver a doctrine; another to
speak in an unknown tongue; another to declare what has been
revealed to him; another to interpret what the former is speaking;
every one probably gathering a little company about him, just as
they did in the schools of the philosophers. Let all be done to
edification - So as to profit the hearers.
27. By two or three at most - Let not above two or three speak at
one meeting. And that by course - That is, one after another. And
let one interpret - Either himself, ver. 13; or, if he have not the
gift, some other, into the vulgar tongue. It seems, the gift of
tongues was an instantaneous knowledge of a tongue till then
unknown, which he that received it could afterwards speak when
he thought fit, without any new miracle.
28. Let him speak - That tongue, if he find it profitable to himself
in his private devotions.
29. Let two or three of the prophets - Not more, at one meeting.
Speak - One after another, expounding the scripture.
31. All - Who have that gift. That all may learn - Both by
speaking and by hearing.
32. For the spirits of the prophets are subject to the prophets - But
what enthusiast considers this? The impulses of the Holy Spirit,
even in men really inspired, so suit themselves to their rational
faculties, as not to divest them of the government of themselves,
like the heathen priests under their diabolical possession. Evil
spirits threw their prophets into such ungovernable ecstasies, as
forced them to speak and act like madmen. But the Spirit of God
left his prophets the clear use of their judgment, when, and how
long, it was fit for them to speak, and never hurried them into any
improprieties either as to the matter, manner, or time of their
speaking.
34. Let your women be silent in the churches - Unless they are
under an extraordinary impulse of the Spirit. For, in other cases, it
is not permitted them to speak - By way of teaching in public
assemblies. But to be in subjection - To the man whose proper
office it is to lead and to instruct the congregation. Gen. iii, 16.
35. And even if they desire to learn anything - Still they are not to
speak in public, but to ask their own husbands at home - That is
the place, and those the persons to inquire of.
36. Are ye of Corinth either the first or the only Christians? If not,
conform herein to the custom of all the churches.
37. Or spiritual - Endowed with any extraordinary gift of the
Spirit. Let him - Prove it, by acknowledging that I now write by
the Spirit.
38. Let him be ignorant - Be it at his own peril.
39. Therefore - To sum up the whole.
40. Decently - By every individual. In order - By the whole
church.
XV
2. Ye are saved, if ye hold fast - Your salvation is begun, and will
be perfected, if ye continue in the faith. Unless ye have believed
in vain - Unless indeed your faith was only a delusion.
3. I received - From Christ himself. It was not a fiction of my
own. Isaiah liii, 8, 9.
4. According to the scriptures - He proves it first from scripture,
then from the testimony of a cloud of witnesses. Psalm xvi, 10.
5. By the twelve - This was their standing appellation; but their
full number was not then present.
6. Above five hundred - Probably in Galilee. A glorious and
incontestable proof! The greater part remain - Alive.
7. Then by all the apostles - The twelve were mentioned ver. 5.
This title here, therefore, seems to include the seventy; if not all
those, likewise, whom God afterwards sent to plant the gospel in
heathen nations.
8. An untimely birth - It was impossible to abase himself more
than he does by this single appellation. As an abortion is not
worthy the name of a man, so he affirms himself to be not worthy
the name of an apostle.
9. I persecuted the church - True believers are humbled all their
lives, even for the sins they committed before they believed.
10. I laboured more than they all - That is, more than any of them,
from a deep sense of the peculiar love God had shown me. Yet, to
speak more properly, it is not I, but the grace of God that is with
me - This it is which at first qualified me for the work, and still
excites me to zeal and diligence in it.
11. Whether I or they, so we preach - All of us speak the same
thing.
12. How say some - Who probably had been heathen
philosophers.
13. If there be no resurrection - If it be a thing flatly impossible.
14. Then is our preaching - From a commission supposed to be
given after the resurrection. Vain - Without any real foundation.
15. If the dead rise not - If the very notion of a resurrection be, as
they say, absurd and impossible.
17. Ye are still in your sins - That is, under the guilt of them. So
that there needed something more than reformation, (which was
plainly wrought,) in order to their being delivered from the guilt
of sin even that atonement, the sufficiency of which God attested
by raising our great Surety from the grave.
18. They who sleep in Christ - Who have died for him, or
believing in him. Are perished - Have lost their life and being
together.
19. If in this life only we have hope - If we look for nothing
beyond the grave. But if we have a divine evidence of things not
seen, if we have "a hope full of immortality," if we now taste of
"the powers of the world to come," and see "the crown that fadeth
not away," then, notwithstanding" all our present trials, we are
more happy than all men.
20. But now - St. Paul declares that Christians "have hope," not
"in this life only." His proof of the resurrection lies in a narrow
compass, ver. 12-19. Almost all the rest of the chapter is taken up
in illustrating, vindicating, and applying it. The proof is short, but
solid and convincing, that which arose from Christ's resurrection.
Now this not only proved a resurrection possible, but, as it proved
him to be a divine teacher, proved the certainty of a general
resurrection, which he so expressly taught. The first fruit of them
that slept - The earnest, pledge, and insurance of their resurrection
who slept in him: even of all the righteous. It is of the resurrection
of these, and these only, that the apostle speaks throughout the
chapter.
22. As through Adam all, even the righteous, die, so through
Christ all these shall be made alive - He does not say, "shall
revive," (as naturally as they die,) but shall be made alive, by a
power not their own.
23. Afterward - The whole harvest. At the same time the wicked
shall rise also. But they are not here taken into the account.
24. Then - After the resurrection and the general judgment.
Cometh the end - Of the world; the grand period of all those
wonderful scenes that have appeared for so many succeeding
generations. When he shall have delivered up the kingdom to the
Father, and he (the Father) shall have abolished all adverse rule,
authority, and power - Not that the Father will then begin to reign
without the Son, nor will the Son then cease to reign. For the
divine reign both of the Father and Son is from everlasting to
everlasting. But this is spoken of the Son's mediatorial kingdom,
which will then be delivered up, and of the immediate kingdom or
reign of the Father, which will then commence. Till then the Son
transacts the business which the Father hath given him, for those
who are his, and by them as well as by the angels, with the Father,
and against their enemies. So far as the Father gave the kingdom
to the Son, the Son shall deliver it up to the Father, John xiii, 3.
Nor does the Father cease to reign, when he gives it to the Son;
neither the Son, when he delivers it to the Father: but the glory
which he had before the world began, John xvii, 5; Heb. i, 8, will
remain even after this is delivered up. Nor will he cease to be a
king even in his human nature, Luke i, 33. If the citizens of the
new Jerusalem" shall reign for ever," Rev. xxii, 5, how much
more shall he?
25. He must reign - Because so it is written. Till he - the Father
hath put all his enemies under his feet. Psalm cx, 1.
26. The last enemy that is destroyed is death - Namely, after
Satan, Heb. ii, 14, and sin, ver. 56, are destroyed. In the same
order they prevailed. Satan brought in sin, and sin brought forth
death. And Christ, when he of old engaged with these enemies,
first conquered Satan, then sin, in his death; and, lastly, death, in
his resurrection. In the same order he delivers all the faithful from
them, yea, and destroys these enemies themselves. Death he so
destroys that it shall be no more; sin and Satan, so that they shall
no more hurt his people.
27. Under him - Under the Son. Psalm viii, 6, 7
28. The Son also shall be subject - Shall deliver up the mediatorial
kingdom. That the three-one God may be all in all - All things,
(consequently all persons,) without any interruption, without the
intervention of any creature, without the opposition of any enemy,
shall be subordinate to God. All shall say, "My God, and my all."
This is the end. Even an inspired apostle can see nothing beyond
this.
29. Who are baptized for the dead - Perhaps baptized in hope of
blessings to be received after they are numbered with the dead.
Or, "baptized in the room of the dead" - Of them that are just
fallen in the cause of Christ: like soldiers who advance in the
room of their companions that fell just before their face.
30. Why are we - The apostles. Also in danger every hour - It is
plain we can expect no amends in this life.
31. I protest by your rejoicing, which I have - Which love makes
my own. I die daily - I am daily in the very jaws of death. Beside
that I live, as it were, in a daily martyrdom.
32. If to speak after the manner of men - That is, to use a
proverbial phrase, expressive of the most imminent danger I have
fought with wild beasts at Ephesus - With the savage fury of a
lawless multitude, Acts xix, 29, &c. This seems to have been but
just before. Let as eat, &c. - We might, on that supposition, as
well say, with the Epicureans, Let us make the best of this short
life, seeing we have no other portion.
33. Be not deceived - By such pernicious counsels as this. Evil
communications corrupt good manners - He opposes to the
Epicurean saying, a well - known verse of the poet Menander.
Evil communications - Discourse contrary to faith, hope, or love,
naturally tends to destroy all holiness.
34. Awake - An exclamation full of apostolical majesty. Shake off
your lethargy! To righteousness - Which flows from the true
knowledge of God, and implies that your whole soul be broad
awake. And sin not - That is, and ye will not sin Sin supposes
drowsiness of soul. There is need to press this. For some among
you have not the knowledge of God - With all their boasted
knowledge, they are totally ignorant of what it most concerns
them to know. I speak this to your shame - For nothing is more
shameful, than sleepy ignorance of God, and of the word and
works of God; in these especially, considering the advantages
they had enjoyed.
35. But some one possibly will say, How are the dead raised up,
after their whole frame is dissolved? And with what kind of
bodies do they come again, after these are mouldered into dust?
36. To the inquiry concerning the manner of rising, and the
quality of the bodies that rise, the Apostle answers first by a
similitude, ver. 36-42, and then plainly and directly, ver. 42, 43.
That which thou sowest, is not quickened into new life and
verdure, except it die - Undergo a dissolution of its parts, a change
analogous to death. Thus St. Paul inverts the objection; as if he
had said, Death is so far from hindering life, that it necessarily
goes before it.
37. Thou sowest not the body that shall be - Produced from the
seed committed to the ground, but a bare, naked grain, widely
different from that which will afterward rise out of the earth.
38. But God - Not thou, O man, not the grain itself, giveth it a
body as it hath pleased him, from the time he distinguished the
various Species of beings; and to each of the seeds, not only of the
fruits, but animals also, (to which the Apostle rises in the
following verse,) its own body; not only peculiar to that species,
but proper to that individual, and arising out of the substance of
that very grain.
39. All flesh - As if he had said, Even earthy bodies differ from
earthy, and heavenly bodies from heavenly. What wonder then, if
heavenly bodies differ from earthy? or the bodies which rise from
those that lay in the grave?
40. There are also heavenly bodies - As the sun, moon, and stars;
and there are earthy - as vegetables and animals. But the brightest
lustre which the latter can have is widely different from that of the
former.
41. Yea, and the heavenly bodies themselves differ from each
other.
42. So also is the resurrection of the dead - So great is the
difference between the body which fell, and that which rises. It is
sown - A beautiful word; committed, as seed, to the ground. In
corruption - Just ready to putrefy, and, by various degrees of
corruption and decay, to return to the dust from whence it came. It
is raised in incorruption - Utterly incapable of either dissolution or
decay.
43. It is sown in dishonour - Shocking to those who loved it best,
human nature in disgrace! It is raised in glory - Clothed with
robes of light, fit for those whom the King of heaven delights to
honour. It is sown in weakness - Deprived even of that feeble
strength which it once enjoyed. It is raised in power - Endued with
vigour, strength, and activity, such as we cannot now conceive.
44. It is sown in this world a merely animal body - Maintained by
food, sleep, and air, like the bodies of brutes: but it is raised of a
more refined contexture, needing none of these animal
refreshments, and endued with qualities of a spiritual nature, like
the angels of God.
45. The first Adam was made a living soul - God gave him such
life as other animals enjoy: but the last Adam, Christ, is a
quickening spirit - As he hath life in himself, so he quickeneth
whom he will; giving a more refined life to their very bodies at
the resurrection. Gen. ii, 7
47. The first man was from the earth, earthy; the second man is
the Lord from heaven-The first man, being from the earth, is
subject to corruption and dissolution, like the earth from which he
came. The second man - St. Paul could not so well say, "Is from
heaven, heavenly:" because, though man owes it to the earth that
he is earthy, yet the Lord does not owe his glory to heaven. He
himself made the heavens, and by descending from thence
showed himself to us as the Lord. Christ was not the second man
in order of time; but in this respect, that as Adam was a public
person, who acted in the stead of all mankind, so was Christ. As
Adam was the first general representative of men, Christ was the
second and the last. And what they severally did, terminated not
in themselves, but affected all whom they represented.
48. They that are earthy - Who continue without any higher
principle. They that are heavenly - Who receive a divine principle
from heaven.
49. The image of the heavenly - Holiness and glory.
50. But first we must be entirely changed; for such flesh and
blood as we are clothed with now, cannot enter into that kingdom
which is wholly spiritual: neither doth this corruptible body
inherit that incorruptible kingdom.
51. A mystery - A truth hitherto unknown; and not yet fully
known to any of the sons of men. We - Christians. The Apostle
considers them all as one, in their succeeding generations. Shall
not all die - Suffer a separation of soul and body. But we shall all
- Who do not die, be changed - So that this animal body shall
become spiritual.
52. In a moment - Amazing work of omnipotence! And cannot the
same power now change us into saints in a moment? The trumpet
shall sound - To awaken all that sleep in the dust of the earth.
54. Death is swallowed up in victory - That is, totally conquered,
abolished for ever.
55. O death, where is thy sting? - Which once was full of hellish
poison. O hades, the receptacle of separate souls, where is thy
victory - Thou art now robbed of all thy spoils; all thy captives are
set at liberty. Hades literally means the invisible world, and
relates to the soul; death, to the body. The Greek words are found
in the Septuagint translation of Hosea xiii, 14. Isaiah xxv, 8
56. The sting of death is sin - Without which it could have no
power. But this sting none can resist by his own strength. And the
strength of sin is the law - As is largely declared, Rom. vii, 7, &c.
57. But thanks be to God, who hath given us the victory - Over
sin, death, and hades.
58. Be ye steadfast - In yourselves. Unmovable - By others;
continually increasing in the work of faith and labour of love.
Knowing your labour is not in vain in the Lord - Whatever ye do
for his sake shall have its full reward in that day. Let us also
endeavour, by cultivating holiness in all its branches, to maintain
this hope in its full energy; longing for that glorious day, when, in
the utmost extent of the expression, death shall be swallowed up
for ever, and millions of voices, after the long silence of the grave,
shall burst out at once into that triumphant song, O death, where is
thy sting? O hades, where is thy victory?
XVI
1. The saints - A more solemn and a more affecting word, than if
he had said, the poor.
2. Let every one - Not the rich only: let him also that hath little,
gladly give of that little. According as he hath been prospered -
Increasing his alms as God increases his substance. According to
this lowest rule of Christian prudence, if a man when he has or
gains one pound give a tenth to God, when he has or gains an
hundred he will give the tenth of this also. And yet I show unto
you a more excellent way. He that hath ears to hear, let him hear.
Stint yourself to no proportion at all. But lend to God all you can.
4. They shall go with me - To remove any possible suspicion.
5. I pass through Macedonia - I purpose going that way.
7. I will not see you now - Not till I have been in Macedonia.
8. I will stay at Ephesus - Where he was at this time.
9. A great door - As to the number of hearers. And effectual - As
to the effects wrought upon them. And there are many adversaries
- As there must always be where Satan's kingdom shakes. This
was another reason for his staying there.
10. Without fear - Of any one's despising him for his youth. For
he worketh the work of the Lord - The true ground of reverence to
pastors. Those who do so, none ought to despise.
11. I look for him with the brethren - That accompany him.
12. I besought him much - To come to you. With the brethren -
Who were then going to Corinth. Yet he was by no means willing
to come now - Perhaps lest his coming should increase the
divisions among them.
13. To conclude. Watch ye - Against all your seen and unseen
enemies. Stand fast in the faith - Seeing and trusting him that is
invisible. Acquit yourselves like men - With courage and
patience. Be strong - To do and suffer all his will.
15. The first fruits of Achaia - The first converts in that province.
16. That ye also - In your turn. Submit to such - So repaying their
free service. And to every one that worketh with us and laboureth
- That labours in the gospel either with or without a fellow-
labourer.
17. I rejoice at the coming of Stephanas, and Fortunatus, and
Achaiacus - Who were now returned to Corinth but the joy which
their arrival had occasioned remained still in his heart. They have
supplied what was wanting on your part - They have performed
the offices of love, which you could not, by reason of your
absence.
18. For they have refreshed my spirit and yours - Inasmuch as you
share in my comfort. Such therefore acknowledge - With suitable
love and respect.
19. Aquila and Priscilla had formerly made some abode at
Corinth, and there St. Paul's acquaintance with them began, Acts
xviii, 1, 2.
21. With my own hand - What precedes having been wrote by an
amanuensis.
22. If any man love not the Lord Jesus Christ - If any be an enemy
to his person, offices, doctrines, or commands. Let him be
Anathema. Maran-atha-Anathema signifies a thing devoted to
destruction. It seems to have been customary with the Jews of that
age, when they had pronounced any man an Anathema, to add the
Syriac expression, Maran-atha, that is, "The Lord cometh;"
namely, to execute vengeance upon him. This weighty sentence
the apostle chose to write with his own hand; and to insert it
between his salutation and solemn benediction, that it might be
the more attentively regarded.
NOTES ON
ST. PAUL'S
SECOND EPISTLE TO THE
CORINTHIANS
IN this epistle, written from Macedonia, within a year after the
former, St. Paul beautifully displays his tender affection toward
the Corinthians, who were greatly moved by the seasonable
severity of the former, and repeats several of the admonitions he
had there given them. In that he had written concerning the affairs
of the Corinthians: in this he writes chiefly concerning his own;
but in such a manner as to direct all he mentions of himself to
their spiritual profit. The thread and connection of the whole
epistle is historical: other things are interwoven only by way of
digression.
It contains,
I.The inscription, C.i. 1, 2
II.The treatise itself.
1. In Asia I was greatly pressed; but God comforted me; as I acted
uprightly; even in this, that I have not yet come to you; who ought
to obey me, Cii. 11
2. From Troas I hastened to Macedonia, spreading the gospel
everywhere, the glorious charge of which I execute, according to
its importance, Cvii. 1
3. In Macedonia I received a joyful message concerning you, 2-16
4. In this journey I had a proof of the liberality of the
Macedonians, whose example ye ought to follow, C.viii.1-C.ix.15
5. I am now on my way to you, armed with the power of Christ.
Therefore obey, C.x 1-C.xiii.10
The conclusion 11-13
2nd CORINTHIANS
I
1. Timotheus our brother - St. Paul writing to Timotheus styled
him his son; writing of him, his brother.
3. Blessed be the God and Father of our Lord Jesus Christ - A
solemn and beautiful introduction, highly suitable to the
apostolical spirit. The Father of mercies, and God of all comfort -
Mercies are the fountain of comfort; comfort is the outward
expression of mercy. God shows mercy in the affliction itself. He
gives comfort both in and after the affliction. Therefore is he
termed, the God of all comfort. Blessed be this God!
4. Who comforteth us in all our affliction, that we may be able to
comfort them who are in any affliction - He that has experienced
one kind of affliction is able to comfort others in that affliction.
He that has experienced all kinds of affliction is able to comfort
them in all.
5. For as the sufferings of Christ abound in us - The sufferings
endured on his account. So our comfort also aboundeth through
Christ - The sufferings were many, the comfort one; and yet not
only equal to, but overbalancing, them all.
6. And whether we are afflicted, it is for your comfort and
salvation - For your present comfort, your present and future
salvation. Or whether we are comforted, it is for your comfort -
That we may be the better able to comfort you. Which is effectual
in the patient enduring the same sufferings which we also suffer -
Through the efficacy of which you patiently endure the same kind
of sufferings with us.
7. And our hope concerning you - Grounded on your patience in
suffering for Christ's sake, is steadfast.
8. We would not have you ignorant, brethren, of the trouble which
befell us in Asia - Probably the same which is described in the
nineteenth chapter of the Acts. The Corinthians knew before that
he had been in trouble: he now declares the greatness and the fruit
of it. We were exceedingly pressed, above our strength - Above
the ordinary strength even of an apostle.
9. Yea, we had the sentence of death in ourselves - We ourselves
expected nothing but death.
10. We trust that he will still deliver - That we may at length be
able to come to you.
11. You likewise - As well as other churches. Helping with us by
prayer, that for the gift - Namely, my deliverance. Bestowed upon
us by means of many persons - Praying for it, thanks may be
given by many.
12. For I am the more emboldened to look for this, because I am
conscious of my integrity; seeing this is our rejoicing - Even in
the deepest adversity. The testimony of our conscience -
Whatever others think of us. That in simplicity - Having one end
in view, aiming singly at the glory of God. And godly sincerity -
Without any tincture of guile, dissimulation, or disguise. Not with
carnal wisdom, but by the grace of God - Not by natural, but
divine, wisdom. We have had our conversation in the world - In
the whole world; in every circumstance.
14. Ye have acknowledged us in part - Though not so fully as ye
will do. That we are you rejoicing - That ye rejoice in having
known us. As ye also are ours - As we also rejoice in the success
of our labours among you; and we trust shall rejoice therein in the
day of the Lord Jesus.
15. In this confidence - That is, being confident of this.
17. Did I use levity - Did I lightly change my purpose? Do I
purpose according to the flesh - Are my purposes grounded on
carnal or worldly considerations? So that there should be with me
yea and nay - Sometimes one, sometimes the other; that is,
variableness and inconstancy.
18. Our word to you - The whole tenor of our doctrine. Hath not
been yea and nay - Wavering and uncertain.
19. For Jesus Christ, who was preached by us - That is, our
preaching concerning him. Was not yea and nay - Was not
variable and inconsistent with itself. But was yea in him - Always
one and the same, centering in him.
20. For all the promises of God are yea and amen in him - Are
surely established in and through him. They are yea with respect
to God promising; amen, with respect to men believing; yea, with
respect to the apostles; amen, with respect to their hearers.
21. I say, to the glory of God - For it is God alone that is able to
fulfil these promises. That establisheth us - Apostles and teachers.
With you - All true believers. In the faith of Christ; and hath
anointed us - With the oil of gladness, with joy in the Holy Ghost,
thereby giving us strength both to do and suffer his will.
22. Who also hath sealed us - Stamping his image on our hearts,
thus marking and sealing us as his own property. And given us the
earnest of his Spirit - There is a difference between an earnest and
a pledge. A pledge is to be restored when the debt is paid; but an
earnest is not taken away, but completed. Such an earnest is the
Spirit. The first fruits of it we have Rom. viii, 23; and we wait for
all the fulness.
23. I call God for a record upon my soul - Was not St. Paul now
speaking by the Spirit? And can a more solemn oath be
conceived? Who then can imagine that Christ ever designed to
forbid all swearing? That to spare you I came not yet to Corinth -
Lest I should be obliged to use severity. He says elegantly to
Corinth, not to you, when be is intimating his power to punish.
24. Not that we have dominion over your faith - This is the
prerogative of God alone. But are helpers of your joy - And faith
from which it springs. For by faith ye have stood - To this day.
We see the light in which ministers should always consider
themselves, and in which they are to be considered by others. Not
as having dominion over the faith of their people, and having a
right to dictate by their own authority what they shall believe, or
what they shall do; but as helpers of their joy, by helping them
forward in faith and holiness. In this view, how amiable does their
office appear! and how friendly to the happiness of mankind!
How far, then, are they from true benevolence, who would expose
it to ridicule and contempt!
II
1. In grief - Either on account of the particular offender, or of the
church in general.
2. For if I grieve you, who is he that cheereth me, but he that is
grieved by me - That is, I cannot be comforted myself till his grief
is removed.
3. And I wrote thus to you - I wrote to you before in this
determination, not to come to you in grief.
4. From much anguish I wrote to you, not so much that ye might
be grieved, as that ye might know by my faithful admonition my
abundant love toward you.
5. He hath grieved me but in part - Who still rejoice over the
greater part of you. Otherwise I might burden you all.
6. Sufficient for such an one - With what a remarkable tenderness
does St. Paul treat this offender! He never once mentions his
name. Nor does he here so much as mention his crime. By many -
Not only by the rulers of the church: the whole congregation
acquiesced in the sentence.
10. To whom ye forgive - He makes no question of their
complying with his direction. Anything - So mildly does he speak
even of that heinous sin, after it was repented of. In the person of
Christ - By the authority wherewith he has invested me.
11. Lest Satan - To whom he had been delivered, and who sought
to destroy not only his flesh, but his soul also. Get an advantage
over us - For the loss of one soul is a common loss.
12. Now when I came to Troas - It seems, in that passage from
Asia to Macedonia, of which a short account is given, Acts xx, 1,
2. Even though a door was opened to me - That is, there was free
liberty to speak, and many were willing to hear: yet,
13. I had no rest in my spirit - From an earnest desire to know
how my letter had been received. Because I did not find Titus - In
his return from you. So I went forth into Macedonia - Where
being much nearer, I might more easily be informed concerning
you. The apostle resumes the thread of his discourse, chap. vii, 2,
interposing an admirable digression concerning what he had done
and suffered elsewhere, the profit of which he by this means
derives to the Corinthians also; and as a prelude to his apology
against the false apostles.
14. To triumph, implies not only victory, but an open
manifestation of it. And as in triumphal processions, especially in
the east, incense and perfumes were burned near the conqueror,
the apostle beautifully alludes to this circumstance in the
following verse: as likewise to the different effects which strong
perfumes have upon different persons; some of whom they revive,
while they throw others into the most violent disorders.
15. For we - The preachers of the gospel. Are to God a sweet
odour of Christ - God is well-pleased with this perfume diffused
by us, both in them that believe and are saved, treated of, chap. iii,
1; chap. iv, 2; and in them that obstinately disbelieve and,
consequently, perish, treated of, chap. iv, 3-6.
16. And who is sufficient for these things - No man living, but by
the power of God's Spirit.
17. For we are not as many, who adulterate the word of God -
Like those vintners (so the Greek word implies) who mix their
wines with baser liquors. But as of sincerity - Without any
mixture. But as from God - This rises higher still; transmitting his
pure word, not our own. In the sight of God - Whom we regard as
always present, and noting every word of our tongue. Speak we -
The tongue is ours, but the power is God's. In Christ - Words
which he gives, approves, and blesses.
III
1. Do we begin again to recommend ourselves - Is it needful?
Have I nothing but my own word to recommend me? St. Paul
chiefly here intends himself; though not excluding Timotheus,
Titus, and Silvanus. Unless we need - As if he had said, Do I
indeed want such recommendation?
2. Ye are our recommendatory letter - More convincing than bare
words could be. Written on our hearts - Deeply engraven there,
and plainly legible to all around us.
3. Manifestly declared to be the letter of Christ - Which he has
formed and published to the world. Ministered by us - Whom he
has used herein as his instruments, therefore ye are our letter also.
Written not in tables of stone - Like the ten commandments. But
in the tender, living tables of their hearts - God having taken away
the hearts of stone and given them hearts of flesh.
4. Such trust have we in God - That is, we trust in God that this is
so.
5. Not that we are sufficient of ourselves - So much as to think
one good thought; much less, to convert sinners.
6. Who also hath made us able ministers of the new covenant - Of
the new, evangelical dispensation. Not of the law, fitly called the
letter, from God's literally writing it on the two tables. But of the
Spirit - Of the gospel dispensation, which is written on the tables
of our hearts by the Spirit. For the letter - The law, the Mosaic
dispensation. Killeth - Seals in death those who still cleave to it.
But the Spirit - The gospel, conveying the Spirit to those who
receive it. Giveth life - Both spiritual and eternal: yea, if we
adhere to the literal sense even of the moral law, if we regard only
the precept and the sanction as they stand in themselves, not as
they lead us to Christ, they are doubtless a killing ordinance, and
bind us down under the sentence of death.
7. And if the ministration of death - That is, the Mosaic
dispensation, which proves such to those who prefer it to the
gospel, the most considerable part of which was engraven on
those two stones, was attended with so great glory.
8. The ministration of the Spirit - That is, the Christian
dispensation.
9. The ministration of condemnation - Such the Mosaic
dispensation proved to all the Jews who rejected the gospel
whereas through the gospel (hence called the ministration of
righteousness) God both imputed and imparted righteousness to
all believers. But how can the moral law (which alone was
engraven on stone) be the ministration of condemnation, if it
requires no more than a sincere obedience, such as is proportioned
to our infirm state? If this is sufficient to justify us, then the law
ceases to be a ministration of condemnation. It becomes (flatly
contrary to the apostle's doctrine) the ministration of
righteousness.
10. It hath no glory in this respect, because of the glory that
excelleth - That is, none in comparison of this more excellent
glory. The greater light swallows up the less.
11. That which remaineth - That dispensation which remains to
the end of the world; that spirit and life which remain for ever.
12. Having therefore this hope - Being fully persuaded of this.
13. And we do not act as Moses did, who put a veil over his face -
Which is to be understood with regard to his writings also. So that
the children of Israel could not look steadfastly to the end of that
dispensation which is now abolished - The end of this was Christ.
The whole Mosaic dispensation tended to, and terminated in, him;
but the Israelites had only a dim, wavering sight of him, of whom
Moses spake in an obscure, covert manner.
14. The same veil remaineth on their understanding unremoved -
Not so much as folded back, (so the word implies,) so as to admit
a little, glimmering light. On the public reading of the Old
Testament - The veil is not now on the face of Moses or of his
writings, but on the reading of them, and on the heart of them that
believe not. Which is taken away in Christ - That is, from the
heart of them that truly believe on him.
16. When it - Their heart. Shall turn to the Lord - To Christ, by
living faith. The veil is taken away - That very moment; and they
see, with the utmost clearness, how all the types and prophecies of
the law are fully accomplished in him.
17. Now the Lord - Christ is that Spirit of the law whereof I
speak, to which the letter was intended to lead. And where the
Spirit of the Lord, Christ, is, there is liberty - Not the veil, the
emblem of slavery. There is liberty from servile fear, liberty from
the guilt and from the power of sin, liberty to behold with open
face the glory of the Lord.
18. And, accordingly, all we that believe in him, beholding as in a
glass - In the mirror of the gospel. The glory of the Lord - His
glorious love. Are transformed into the same image - Into the
same love. From one degree of this glory to another, in a manner
worthy of his almighty Spirit. What a beautiful contrast is here!
Moses saw the glory of the Lord, and it rendered his face so
bright, that he covered it with a veil; Israel not being able to bear
the reflected light. We behold his glory in the glass of his word,
and our faces shine too; yet we veil them not, but diffuse the
lustre which is continually increasing, as we fix the eye of our
mind more and more steadfastly on his glory displayed in the
gospel.
IV
1. Therefore having this ministry - Spoken of, chap. iii, 6. As we
have received mercy - Have been mercifully supported in all our
trials. We faint not - We desist not in any degree from our
glorious enterprise.
2. But have renounced - Set at open defiance. The hidden things
of shame - All things which men need to hide, or to be ashamed
of. Not walking in craftiness - Using no disguise, subtlety, guile.
Nor privily corrupting the pure word of God - By any additions or
alterations, or by attempting to accommodate it to the taste of the
hearers.
3. But if our gospel also - As well as the law of Moses.
4. The God of this world - What a sublime and horrible
description of Satan! He is indeed the God of all that believe not,
and works in them with inconceivable energy. Hath blinded - Not
only veiled, the eye of their understanding. Illumination - Is
properly the reflection or propagation of light, from those who are
already enlightened, to others. Who is the image of God - Hence
also we may understand how great is the glory of Christ. He that
sees the Son, sees the Father in the face of Christ. The Son exactly
exhibits the Father to us.
5. For - The fault is not in us, neither in the doctrine they hear
from us. We preach not ourselves - As able either to enlighten, or
pardon, or sanctify you. But Jesus Christ - As your only wisdom,
righteousness, sanctification. And ourselves your servants - Ready
to do the meanest offices. For Jesus' sake - Not for honour,
interest, or pleasure.
6. For God hath shined in our hearts - The hearts of all those
whom the God of this world no longer blinds. God who is himself
our light; not only the author of light, but also the fountain of it.
To enlighten us with the knowledge of the glory of God - Of his
glorious love, and of his glorious image. In the face of Jesus
Christ - Which reflects his glory in another manner than the face
of Moses did.
7. But we - Not only the apostles, but all true believers. Have this
treasure - Of divine light, love, glory. In earthen vessels - In frail,
feeble, perishing bodies. He proceeds to show, that afflictions,
yea, death itself, are so far from hindering the ministration of the
Spirit, that they even further it, sharpen the ministers, and increase
the fruit. That the excellence of the power, which works these in
us, may undeniably appear to be of God.
8. We are troubled, &c. - The four articles in this verse respect
inward, the four in the next outward, afflictions. In each clause the
former part shows the "earthen vessels;" the latter, "the excellence
of the power." Not crushed - Not swallowed up in care and
anxiety. Perplexed - What course to take, but never despairing of
his power and love to carry us through.
10. Always - Wherever we go. Bearing about in the body the
dying of the Lord Jesus - Continually expecting to lay down our
lives like him. That the life also of Jesus might be manifested in
our body - That we may also rise and be glorified like him.
11. For we who yet live - Who are not yet killed for the testimony
of Jesus. Are always delivered unto death - Are perpetually in the
very jaws of destruction; which we willingly submit to, that we
may "obtain a better resurrection."
12. So then death worketh in us, but life in you - You live in
peace; we die daily. Yet - Living or dying, so long as we believe,
we cannot but speak.
13. Having the same spirit of faith - Which animated the saints of
old; David, in particular, when he said, I believed, and therefore
have I spoken - That is, I trusted in God, and therefore he hath put
this song of praise in my mouth. We also speak - We preach the
gospel, even in the midst of affliction and death, because we
believe that God will raise us up from the dead, and will present
us, ministers, with you, all his members, "faultless before his
presence with exceeding joy." Psalm cxvi, 10.
15. For all things - Whether adverse or prosperous. Are for your
sakes - For the profit of all that believe, as well as all that preach.
That the overflowing grace - Which continues you alive both in
soul and body. Might abound yet more through the thanksgiving
of many - For thanksgiving invites more: abundant grace.
16. Therefore - Because of this grace, we faint not. The outward
man - The body. The inward man - The soul.
17. Our light affliction - The beauty and sublimity of St. Paul's
expressions here, as descriptive of heavenly glory, opposed to
temporal afflictions, surpass all imagination, and cannot be
preserved in any translation or paraphrase, which after all must
sink infinitely below the astonishing original.
18. The things that are seen - Men, money, things of earth. The
things that are not seen - God, grace, heaven.
V
1. Our earthly house - Which is only a tabernacle, or tent, not
designed for a lasting habitation.
2. Desiring to be clothed upon - This body, which is now covered
with flesh and blood, with the glorious house which is from
heaven. Instead of flesh and blood, which cannot enter heaven, the
rising body will be clothed or covered with what is analogous
thereto, but incorruptible and immortal. Macarius speaks largely
of this.
3. If being clothed - That is, with the image of God, while we are
in the body. We shall not be found naked - Of the wedding
garment.
4. We groan being burdened - The apostle speaks with exact
propriety. A burden naturally expresses groans. And we are here
burdened with numberless afflictions, infirmities, temptations.
Not that we would be unclothed - Not that we desire to remain
without a body. Faith does not understand that philosophical
contempt of what the wise Creator has given. But clothed upon -
With the glorious, immortal, incorruptible, spiritual body. That
what is mortal - This present mortal body. May be swallowed up
of life - Covered with that which lives for ever.
5. Now he that hath wrought us to this very thing - This longing
for immortality. Is God - For none but God, none less than the
Almighty, could have wrought this in us.
6. Therefore we behave undauntedly - But most of all when we
have death in view; knowing that our greatest happiness lies
beyond the grave.
7. For we cannot clearly see him in this life, wherein we walk by
faith only: an evidence, indeed, that necessarily implies a kind of
"seeing him who is invisible;" yet as far beneath what we shall
have in eternity, as it is above that of bare, unassisted reason.
8. Present with the Lord - This demonstrates that the happiness of
the saints is not deferred till the resurrection.
9. Therefore we are ambitious - The only ambition which has
place in a Christian. Whether present - In the body. Or absent -
From it.
10. For we all - Apostles as well as other men, whether now
present in the body, or absent from it. Must appear - Openly,
without covering, where all hidden things will be revealed;
probably the sins, even of the faithful, which were forgiven long
before. For many of their good works, as their repentance, their
revenge against sin, cannot other wise appear. But this will be
done at their own desire, without grief, and without shame.
According to what he hath done in the body, whether good or evil
- In the body he did either good or evil; in the body he is
recompensed accordingly.
11. Knowing therefore the terror of the Lord, we the more
earnestly persuade men to seek his favour; and as God knoweth
this, so, I trust, ye know it in your own consciences.
12. We do not say this, as if we thought there was any need of
again recommending ourselves to you, but to give you an
occasion of rejoicing and praising God, and to furnish you with an
answer to those false apostles who glory in appearance, but not in
heart, being condemned by their own conscience.
13. For if we are transported beyond ourselves - Or at least,
appear so to others, treated of, 2 Cor. v, 15-21, speaking or
writing with uncommon vehemence. It is to God - He understands
(if men do not) the emotion which himself inspires. If we be sober
- Treated of, chap. vi, 1-10. If I proceed in a more calm, sedate
manner. It is for your sakes - Even good men bear this, rather than
the other method, in their teachers. But these must obey God,
whoever is offended by it.
14. For the love of Christ - To us, and our love to him.
Constraineth us - Both to the one and the other; beareth us on with
such a strong, steady, prevailing influence, as winds and tides
exert when they waft the vessel to its destined harbour. While we
thus judge, that if Christ died for all, then are all, even the best of
men, naturally dead - In a state of spiritual death, and liable to
death eternal. For had any man been otherwise, Christ had not
needed to have died for him.
15. And that he died for all - That all might be saved. That they
who live - That all who live upon the earth. Should not henceforth
- From the moment they know him. Live unto themselves - Seek
their own honour, profit, pleasure. But unto him - In all
righteousness and true holiness.
16. So that we from this time - That we knew the love of Christ.
Know no one - Neither ourselves, nor you, neither the rest of the
apostles, Gal. ii, 6, nor any other person. After the flesh -
According to his former state, country, descent, nobility, riches,
power, wisdom. We fear not the great. We regard not the rich or
wise. We account not the least less than ourselves. We consider
all, only in order to save all. Who is he that thus knows no one
after the flesh? ln what land do these Christians live? Yea, if we
have known even Christ after the flesh - So as to love him barely
with a natural love, so as to glory in having conversed with him
on earth, so as to expect only temporal benefits from him.
17. Therefore if any one be in Christ - A true believer in him.
There is a new creation - Only the power that makes a world can
make a Christian. And when he is so created, the old things are
passed away - Of their own accord, even as snow in spring.
Behold - The present, visible, undeniable change! All things are
become new - He has new life, new senses, new faculties, new
affections, new appetites, new ideas and conceptions. His whole
tenor of action and conversation is new, and he lives, as it were, in
a new world. God, men, the whole creation, heaven, earth, and all
therein, appear in a new light, and stand related to him in a new
manner, since he was created anew in Christ Jesus.
18. And all these new things are from God, considered under this
very notion, as reconciling us - The world, 2 Cor. v, 19, to
himself.
19. Namely - The sum of which is, God - The whole Godhead, but
more eminently God the Father. Was in Christ, reconciling the
world - Which was before at enmity with God. To himself - So
taking away that enmity, which could no otherwise be removed
than by the blood of the Son of God.
20. Therefore we are ambassadors for Christ-we beseech you in
Christ's stead - Herein the apostle might appear to some
"transported beyond himself." In general he uses a more calm,
sedate kind of exhortation, as in the beginning of the next chapter.
What unparalleled condescension and divinely tender mercies are
displayed in this verse! Did the judge ever beseech a condemned
criminal to accept of pardon? Does the creditor ever beseech a
ruined debtor to receive an acquittance in full? Yet our almighty
Lord, and our eternal Judge, not only vouchsafes to offer these
blessings, but invites us, entreats us, and, with the most tender
importunity, solicits us, not to reject them.
21. He made him a sin offering, who knew no sin - A
commendation peculiar to Christ. For us - Who knew no
righteousness, who were inwardly and outwardly nothing but sin;
who must have been consumed by the divine justice, had not this
atonement been made for our sins. That we might be made the
righteousness of God through him - Might through him be
invested with that righteousness, first imputed to us, then
implanted in us, which is in every sense the righteousness of God.
VI
1. We then not only beseech, but as fellow-labourers with you,
who are working out your own salvation, do also exhort you, not
to receive the grace of God - Which we have been now
describing. In vain - We receive it by faith; and not in vain, if we
add to this, persevering holiness.
2. For he saith - The sense is, As of old there was a particular time
wherein God was pleased to pour out his peculiar blessing, so
there is now. And this is the particular time: this is a time of
peculiar blessing. Isaiah xlix, 8.
3. Giving, as far as in us lies, no offense, that the ministry be not
blamed on our account.
4. But approving ourselves as the ministers of God - Such as his
ministers ought to be. In much patience - Shown,
1. In afflictions, necessities, distresses - All which are general
terms.
2. In stripes, imprisonments, tumults - Which are particular sorts
of affliction, necessity, distress
3. In labours, watchings, fastings - Voluntarily endured. All these
are expressed in the plural number, to denote a variety of them. In
afflictions, several ways to escape may appear, though none
without difficulty in necessities, one only, and that a difficult one;
in distresses, none at all appears.
5. In tumults - The Greek word implies such attacks as a man
cannot stand against, but which bear him hither and thither by
violence.
6. By prudence - Spiritual divine; not what the world terms so.
Worldly prudence is the practical use of worldly wisdom: divine
prudence is the due exercise of grace, making spiritual
understanding go as far as possible. By love unfeigned - The chief
fruit of the Spirit.
7. By the convincing and converting power of God -
Accompanying his word; and also attesting it by divers miracles.
By the armour of righteousness on the right hand and the left -
That is, on all sides; the panoply or whole armour of God.
8. By honour and dishonour - When we are present. By evil report
and good report - When we are absent. Who could bear honour
and good report, were it not balanced by dishonour? As deceivers
- Artful, designing men. So the world represents all true ministers
of Christ. Yet true - Upright, sincere, in the sight of God.
9. As unknown - For the world knoweth us not, as it knew him
not. Yet well known - To God, and to those who are the seals of
our ministry. As dying, yet behold - Suddenly, unexpectedly, God
interposes, and we live.
10. As sorrowing - For our own manifold imperfections, and for
the sins and sufferings of our brethren. Yet always rejoicing - In
present peace, love, power, and a sure hope of future glory. As
having nothing, yet possessing all things - For all things are ours,
if we are Christ's. What a magnificence of thought is this!
11. From the praise of the Christian ministry, which he began
chap. ii, 14, he now draws his affectionate exhortation. O ye
Corinthians - He seldom uses this appellation. But it has here a
peculiar force. Our mouth is opened toward you - With
uncommon freedom, because our heart is enlarged - In tenderness.
12. Ye are not straitened in us - Our heart is wide enough to
receive you all. But ye are straitened in your own bowels - Your
hearts are shut up, and so not capable of the blessings ye might
enjoy.
13. Now for a recompence of the same - Of my parental
tenderness. I speak as to my children - I ask nothing hard or
grievous. Be ye also enlarged - Open your hearts, first to God, and
then to us, so chap. viii, 5, that God may "dwell in you," 2 Cor. vi,
16; vii, 1; and that ye may "receive us," chap. vii, 2.
14. Be not unequally yoked with unbelievers - Christians with
Jews or heathens. The apostle particularly speaks of marriage. But
the reasons he urges equally hold against any needless intimacy
with them. Of the five questions that follow, the three former
contain the argument; the two latter, the conclusion.
15. What concord hath Christ - Whom ye serve. With Belial - To
whom they belong.
16. What agreement hath the temple of God with idols - If God
would not endure idols in any part of the land wherein he dwelt,
how much less, under his own roof! He does not say, with the
temple of idols, for idols do not dwell in their worshippers. As
God hath said - To his ancient church, and in them to all the Israel
of God. I will dwell in them, and walk in them - The former
signifying his perpetual presence; the latter, his operation. And I
will be to them a God, and they shall be to me a people - The sum
of the whole gospel covenant. Lev. xxvi, 11, &c.
17. Touch not the unclean person - Keep at the utmost distance
from him. And I will receive you - Into my house and family.
Isaiah lii, 11; Zephaniah iii, 19, 20.
18. And ye shall be to me for sons and for daughters, saith the
Lord Almighty - The promise made to Solomon, 1Chr xxviii, 6, is
here applied to all believers; as the promise made particularly to
Josh. is applied to them, Heb. xiii, 5. Who can express the worth,
who can conceive the dignity, of this divine adoption? Yet it
belongs to all who believe the gospel, who have faith in Christ.
They have access to the Almighty; such free and welcome access,
as a beloved child to an indulgent father. To him they may fly for
aid in every difficulty, and from him obtain a supply in all their
wants. Isaiah xliii, 6.
VII
1. Let us cleanse ourselves - This is the latter part of the
exhortation, which was proposed, chap. vi, 1, and resumed, chap.
vi, 14. From all pollution of the flesh - All outward sin. And of the
spirit - All inward. Yet let us not rest in negative religion, but
perfect holiness - Carrying it to the height in all its branches, and
enduring to the end in the loving fear of God, the sure foundation
of all holiness.
2. Receive us - The sum of what is said in this, as well as in the
tenth and following chapters. We have hurt no man - In his
person. We have corrupted no man - In his principles. We have
defrauded no man - Of his property. In this he intimates likewise
the good he had done them, but with the utmost modesty, as it
were not looking upon it.
3. I speak not to condemn you - Not as if I accused you of laying
this to my charge. I am so far from thinking so unkindly of you,
that ye are in our hearts, to live and die with you - That is, I could
rejoice to spend all my days with you.
4. I am filled with comfort - Of this he treats, 2 Cor. vii, 6, &c.; of
his joy, 2 Cor. vii, 7, &c.; of both, 2 Cor. vii, 13.
5. Our flesh - That is, we ourselves. Had no rest from without -
From the heathens. Were fightings - Furious and cruel
oppositions. From within - From our brethren. Were fears - Lest
they should be seduced.
7. Your earnest desire - To rectify what had been amiss. Your
grief - For what had offended God, and troubled me.
8. I did repent - That is, I felt a tender sorrow for having grieved
you, till I saw the happy effect of it.
10. The sorrow of the world - Sorrow that arises from worldly
considerations. Worketh death - Naturally tends to work or
occasion death, temporal, spiritual, and eternal.
11. How great diligence it wrought in you - Shown in all the
following particulars. Yea, clearing of yourselves - Some had
been more, some less, faulty; whence arose these various
affections. Hence their apologizing and indignation, with respect
to themselves; their fear and desire, with respect to the apostle;
their zeal and revenge, with respect to the offender, yea, and
themselves also. Clearing of yourselves - From either sharing in,
or approving of, his sin. Indignation - That ye had not
immediately corrected the offender. Fear - Of God's displeasure,
or lest I should come with a rod. Vehement desire - To see me
again. Zeal - For the glory of God, and the soul of that sinner.
Yea, revenge - Ye took a kind of holy revenge upon yourselves,
being scarce able to forgive yourselves. In all things ye - As a
church. Have approved yourselves to be pure - That is, free from
blame, since ye received my letter.
12. It was not only, or chiefly, for the sake of the incestuous
person, or of his father; but to show my care over you.
VIII
1. We declare to you the grace of God - Which evidently appeared
by this happy effect.
2. In a great trial of affliction - Being continually persecuted,
harassed, and plundered.
4. Praying us with much entreaty - Probably St. Paul had lovingly
admonished them not to do beyond their power.
5. And not as we hoped - That is, beyond all we could hope. They
gave themselves to us, by the will of God - In obedience to his
will, to be wholly directed by us.
6. As he had begun - When he was with you before.
9. For ye know - And this knowledge is the true source of love.
The grace - The most sincere, most free, and most abundant love.
He became poor - In becoming man, in all his life; in his death.
Rich - In the favour and image of God.
12. A man - Every believer. Is accepted - With God. According to
what he hath - And the same rule holds universally. Whoever
acknowledges himself to be a vile, guilty sinner, and, in
consequence of this acknowledgment, flies for refuge to the
wounds of a crucified saviour, and relies on his merits alone for
salvation, may in every circumstance of life apply this indulgent
declaration to himself.
14. That their abundance - If need should so require. May be - At
another time. A supply to your want: that there may be an equality
- No want on one side, no superfluity on the other. It may likewise
have a further meaning:-that as the temporal bounty of the
Corinthians did now supply the temporal wants of their poor
brethren in Judea, so the prayers of these might be a means of
bringing down many spiritual blessings on their benefactors: so
that all the spiritual wants of the one might be amply supplied; all
the temporal of the other.
15. As it is written, He that had gathered the most had nothing
over; and he that had gathered the least did not lack - That is, in
which that scripture is in another sense fulfilled. Exod. xvi, 18
17. Being more forward - Than to need it, though he received it
well.
18. We - I and Timothy. The brother - The ancients generally
supposed this was St. Luke. Whose praise - For faithfully
dispensing the gospel, is through all the churches.
19. He was appointed by the churches - Of Macedonia. With this
gift - Which they were carrying from Macedonia to Jerusalem.
For the declaration of our ready mind - That of Paul and his
fellow-traveler, ready to be the servants of all.
22. With them - With Titus and Luke. Our brother - Perhaps
Apollos.
23. My partner - In my cares and labours. The glory of Christ -
Signal instruments of advancing his glory.
24. Before the churches - Present by their messengers.
IX
1. To write to you - Largely.
2. I boast to them of Macedonia - With whom he then was.
3. I have sent the above mentioned brethren before me.
5. Spoken of before - By me, to the Macedonians. Not as a matter
of covetousness - As wrung by importunity from covetous
persons.
6. He that soweth sparingly shall reap sparingly; he that soweth
bountifully shall reap bountifully - A general rule. God will
proportion the reward to the work, and the temper whence it
proceeds.
7. Of necessity - Because he cannot tell how to refuse.
8. How remarkable are these words! Each is loaded with matter
and increases all the way it goes. All grace - Every kind of
blessing. That ye may abound to every good work - God gives us
everything, that we may do good therewith, and so receive more
blessings. All things in this life, even rewards, are, to the faithful,
seeds in order to a future harvest. Prov. xxii, 9
9. He hath scattered abroad - (A generous word.) With a full hand,
without any anxious thought which way each grain falls. His
righteousness - His beneficence, with the blessed effects of it.
Remaineth for ever - Unexhausted, God still renewing his store.
Psalm cxii, 9
10. And he who supplieth seed - Opportunity and ability to help
others. And bread - All things needful for your own souls and
bodies. Will continually supply you with that seed, yea, multiply
it to you more and more. And increase the fruits of your
righteousness - The happy effects of your love to God and man.
Isaiah lv, 10
11. Which worketh by us thanksgiving to God - Both from us who
distribute, and them who receive, your bounty.
13. Your avowed subjection - Openly testified by your actions. To
all men - Who stand in need of it.
15. His unspeakable gift - His outward and inward blessings, the
number and excellence of which cannot be uttered.
X
1. Now I Paul myself - - A strongly emphatical expression. Who
when present am base among you - So, probably, some of the
false teachers affirmed. Copying after the meekness and
gentleness of Christ, entreat - Though I might command you.
2. Do not constrain me when present to be bold - To exert my
apostolical authority. Who think of us as walking after the flesh -
As acting in a cowardly or crafty manner.
3. Though we walk in the flesh - In mortal bodies, and,
consequently, are not free from human weakness. Yet we do not
war - Against the world and the devil. After the flesh - By any
carnal or worldly methods. Though the apostle here, and in
several other parts of this epistle, speaks in the plural number, for
the sake of modesty and decency, yet he principally means
himself. On him were these reflections thrown, and it is his own
authority which he is vindicating.
4. For the weapons of our warfare - Those we use in this war. Are
not carnal - But spiritual, and therefore mighty to the throwing
down of strong holds - Of all the difficulties which men or devils
can raise in our way. Though faith and prayer belong also to the
Christian armour, Eph. vi, 15, &c., yet the word of God seems to
be here chiefly intended.
5. Destroying all vain reasonings, and every high thing which
exalteth itself - As a wall or rampart. Against the knowledge of
God, and bringing every thought - Or, rather, faculty of the mind.
Into captivity to the obedience of Christ - Those evil reasonings
are destroyed. The mind itself, being overcome and taken captive,
lays down all authority of its own, and entirely gives itself up to
perform, for the time to come, to Christ its conqueror the
obedience of faith.
6. Being in readiness to avenge all disobedience - Not only by
spiritual censure, but miraculous punishments. When your
obedience is fulfilled - When the sound part of you have given
proof of your obedience, so that I am in no danger of punishing
the innocent with the guilty.
7. Do ye look at the outward appearance of things - Does any of
you judge of a minister of Christ by his person, or any outward
circumstance? Let him again think this of himself - Let him learn
it from his own reflection, before I convince him by a severer
method.
8. I should not be ashamed - As having said more than I could
make good.
9. I say this, that I may not seem to terrify you by letters -
Threatening more than I can perform.
10. His bodily presence is weak - His stature, says St.
Chrysostom, was low, his body crooked, and his head bald.
12. For we presume not - A strong irony. To equal ourselves - As
partners of the same office. Or to compare ourselves - As
partakers of the same labour. They among themselves limiting
themselves - Choosing and limiting their provinces according to
their own fancy.
13. But we will not, like them, boastingly extend ourselves
beyond our measure, but according to the measure of the province
which God hath allotted us - To me, in particular, as the apostle of
the gentiles. A measure which reaches even unto you - God
allotted to each apostle his province, and the measure or bounds
thereof.
14. We are come even to you - By a gradual, regular process,
having taken the intermediate places in our way, in preaching the
gospel of Christ.
15. Having hope, now your faith is increased - So that you can the
better spare us. To be enlarged by you abundantly - That is,
enabled by you to go still further.
16. In the regions beyond you - To the west and south, where the
gospel had not yet been preached.
XI
1. I wish ye would bear - So does he pave the way for what might
otherwise have given offense. With my folly - Of commending
myself; which to many may appear folly; and really would be so,
were it not on this occasion absolutely necessary.
2. For - The cause of his seeming folly is expressed in this and the
following verse; the cause why they should bear with him, 2 Cor.
xi, 4.
3. But I fear - Love is full of these fears. Lest as the serpent - A
most apposite comparison. Deceived Eve - Simple, ignorant of
evil. By his subtilty - Which is in the highest degree dangerous to
such a disposition. So your minds - We might therefore be
tempted, even if there were no sin in us. Might be corrupted -
Losing their virginal purity. From the simplicity that is in Christ -
That simplicity which is lovingly intent on him alone, seeking no
other person or thing.
4. If indeed - Any could show you another saviour, a more
powerful Spirit, a better gospel. Ye might well bear with him -
But this is impossible.
6. If I am unskilful in speech - If I speak in a plain, unadorned
way, like an unlearned person. So the Greek word properly
signifies.
7. Have I committed an offense - Will any turn this into an
objection? In humbling myself - To work at my trade. That ye
might be exalted - To be children of God.
8. I spoiled other churches - I, as it were, took the spoils of them:
it is a military term. Taking wages (or pay, another military word)
of them - When I came to you at first. And when I was present
with you, and wanted - My work not quite supplying my
necessities. I was chargeable to no man - Of Corinth.
9. For - I choose to receive help from the poor Macedonians,
rather than the rich Corinthians! Were the poor in all ages more
generous than the rich?
10. This my boasting shall not be stopped - For I will receive
nothing from you.
11. Do I refuse to receive anything of you, because I love you
not? God knoweth that is not the case.
12. Who desire any occasion - To censure me. That wherein they
boast, they may be found even as we - They boasted of being
"burdensome to no man." But it was a vain boast in them, though
not in the apostle.
14. Satan himself is transformed - Uses to transform himself; to
put on the fairest appearances.
15. Therefore it is no great, no strange, thing; whose end,
notwithstanding all their disguises, shall be according to their
works.
16. I say again - He premises a new apology to this new
commendation of himself. Let no man think me a fool - Let none
think I do this without the utmost necessity. But if any do think
me foolish herein, yet bear with my folly.
17. I speak not after the Lord - Not by an express command from
him; though still under the direction of his Spirit. But as it were
foolishly - In such a manner as many may think foolish.
18. After the flesh - That is, in external things.
19. Being wise - A beautiful irony.
20. For ye suffer - Not only the folly, but the gross abuses, of
those false apostles. If a man enslave you - Lord it over you in the
most arbitrary manner. If he devour you - By his exorbitant
demands; not - withstanding his boast of not being burdensome. If
he take from you - By open violence. If he exalt himself - By the
most unbounded self-commendation. If he smite you on the face -
(A very possible case,) under pretense of divine zeal.
21. I speak with regard to reproach, as though we had been weak -
I say, "Bear with me," even on supposition that the weakness be
real which they reproach me with.
22. Are they Hebrews, Israelites, the seed of Abraham - These
were the heads on which they boasted.
23. I am more so than they. In deaths often - Surrounding me in
the most dreadful forms.
24. Five times I received from the Jews forty stripes save one -
Which was the utmost that the law allowed. With the Roman he
sometimes pleaded his privilege as a Roman; but from the Jews he
suffered all things.
25. Thrice I have been shipwrecked - Before his voyage to Rome.
In the deep - Probably floating on some part of the vessel.
27. In cold and nakedness - Having no place where to lay my
head; no convenient raiment to cover me; yet appearing before
noble-men, governors, kings; and not being ashamed.
28. Beside the things which are from without - Which I suffer on
the account of others; namely, the care of all the churches - A
more modest expression than if he had said, the care of the whole
church. All - Even those I have not seen in the flesh. St. Peter
himself could not have said this in so strong a sense.
29. Who - So he had not only the care of the churches, but of
every person therein. Is weak, and I am not weak - By sympathy,
as well as by condescension. Who is offended - Hindered in, or
turned out of, the good way. And I burn not - Being pained as
though I had fire in my bosom.
30. I will glory of the things that concern my infirmities - Of what
shows my weakness, rather than my strength.
32. The governor under Aretas - King of Arabia and Syria of
which Damascus was a chief city, willing to oblige the Jews, kept
the city - Setting guards at all the gates day and night.
33. Through a window - Of an house which stood on the city wall.
XII
1. It is not expedient - Unless on so pressing occasion. Visions are
seen; Revelations, heard.
2. I knew a man in Christ - That is, a Christian. It is plain from 2
Cor. xii, 6, 7, that he means himself, though in modesty he speaks
as of a third person. Whether in the body or out of the body I
know not - It is equally possible with God to present distant things
to the imagination in the body, as if the soul were absent from it,
and present with them; or to transport both soul and body for what
time he pleases to heaven; or to transport the soul only thither for
a season, and in the mean time to preserve the body fit for its re-
entrance. But since the apostle himself did not know whether his
soul was in the body, or whether one or both were actually in
heaven, it would be vain curiosity for us to attempt determining it.
The third heaven - Where God is; far above the aerial and the
starry heaven. Some suppose it was here the apostle was let into
the mystery of the future state of the church; and received his
orders to turn from the Jews and go to the gentiles.
3. Yea, I knew such a man - That at another time.
4. He was caught up into paradise - The seat of happy spirits in
their separate state, between death and the resurrection. Things
which it is not possible for man to utter - Human language being
incapable of expressing them. Here he anticipated the joyous rest
of the righteous that die in the Lord. But this rapture did not
precede, but follow after, his being caught up to the third heaven:
a strong intimation that he must first discharge his mission, and
then enter into glory. And beyond all doubt, such a foretaste of it
served to strengthen him in all his after trials, when he could call
to mind the very joy that was prepared for him.
5. Of such an one I will - I might, glory; but I will not glory of
myself - As considered in myself.
6. For if I should resolve to glory - Referring to, I might glory of
such a glorious Revelation. I should not be a fool - That is, it
could not justly be accounted folly to relate the naked truth. But I
forbear - I speak sparingly of these things, for fear any one should
think too highly of me - O where is this fear now to be found?
Who is afraid of this?
7. There was given me - By the wise and gracious providence of
God. A thorn in the flesh - A visitation more painful than any
thorn sticking in the flesh. A messenger or angel of Satan to buffet
me - Perhaps both visibly and invisibly; and the word in the
original expresses the present, as well as the past, time. All kinds
of affliction had befallen the apostle. Yet none of those did he
deprecate. But here he speaks of one, as above all the rest, one
that macerated him with weakness, and by the pain and ignominy
of it prevented his being lifted up mere, or, at least, not less, than
the most vehement head ache could have done; which many of the
ancients say he laboured under. St. Paul seems to have had a fresh
fear of these buffetings every moment, when he so frequently
represses himself in his boasting, though it was extorted from him
by the utmost necessity.
8. Concerning this - He had now forgot his being lifted up. I
besought the Lord thrice - As our Lord besought his Father.
9. But he said to me - ln answer to my third request. My grace is
sufficient for thee - How tender a repulse! We see there may be
grace where there is the quickest sense of pain. My strength is
more illustriously displayed by the weakness of the instrument.
Therefore I will glory in my weaknesses rather than my
Revelations, that the strength of Christ may rest upon me - The
Greek word properly means, may cover me all over like a tent.
We ought most willingly to accept whatever tends to this end,
however contrary to flesh and blood.
10. Weaknesses - Whether proceeding from Satan or men. For
when I am weak - Deeply conscious of my weakness, then does
the strength of Christ rest upon me.
11. Though I am nothing - Of myself.
14. The third time - Having been disappointed twice. I seek not
yours - Your goods. But you - Your souls.
15. I will gladly spend - All I have. And be spent - Myself.
16. But some may object, though I did not burden you, though I
did not take anything of you myself, yet being crafty I caught you
with guile - I did secretly by my messengers what I would not do
openly, or in person.
17. I answer this lying accusation by appealing to plain fact. Did I
make a gain of you by Titus - Or any other of my messengers?
You know the contrary. It should be carefully observed, that St.
Paul does not allow, but absolutely denies, that he had caught
them with guile; so that the common plea for guile, which has
been often drawn from this text, is utterly without foundation.
18. I desired Titus - To go to you.
19. Think ye that we again excuse ourselves - That I speak this for
my own sake? No. I speak all this for your sakes.
21. Who had sinned before - My last coming to Corinth.
Uncleanness - Of married persons. Lasciviousness - Against
nature.
XIII
1. I am coming this third time - He had been coming twice before,
though he did not actually come.
2. All the rest - Who have since then sinned in any of these kinds.
I will not spare - I will severely punish them.
4. He was crucified through weakness - Through the impotence of
human nature. We also are weak with him - We appear weak and
despicable by partaking of the same sufferings for his sake. But
we shall live with him - Being raised from the dead. By the power
of God in you - By that divine energy which is now in every
believer, 2 Cor. xiii, 5.
5. Prove yourselves - Whether ye are such as can, or such as
cannot, bear the test - This is the proper meaning of the word
which we translate, reprobates. Know ye not yourselves, that
Jesus Christ is in you - All Christian believers know this, by the
witness and by the fruit of his Spirit. Some translate the words,
Jesus Christ is among you; that is, in the church of Corinth; and
understand them of the miraculous gifts and the power of Christ
which attended the censures of the apostle.
6. And I trust ye shall know - By proving yourselves, not by
putting my authority to the proof.
7. I pray God that ye may do no evil - To give me occasion of
showing my apostolical power. I do not desire to appear approved
- By miraculously punishing you. But that ye may do that which is
good, though we should be as reprobates - Having no occasion to
give that proof of our apostleship.
8. For we can do nothing against the truth - Neither against that
which is just and right, nor against those who walk according to
the truth of the gospel.
9. For we rejoice when we are weak - When we appear so, having
no occasion to show our apostolic power. And this we wish, even
your perfection - In the faith that worketh by love.
11. Be perfect - Aspire to the highest degree of holiness. Be of
good comfort - Filled with divine consolation. Be of one mind -
Desire, labour, pray for it, to the utmost degree that is possible.
13. The grace - Or favour. Of our Lord Jesus Christ - By which
alone we can come to the Father. And the love of God -
Manifested to you, and abiding in you. And the communion - Or
fellowship. Of the Holy Ghost - In all his gifts and graces. It is
with great reason that this comprehensive and instructive blessing
is pronounced at the close of our solemn assemblies; and it is a
very indecent thing to see so many quitting them, or getting into
postures of remove, before this short sentence can be ended. How
often have we heard this awful benediction pronounced! Let us
study it more and more, that we may value it proportionably; that
we may either deliver or receive it with a becoming reverence,
with eyes and hearts lifted up to God, "who giveth the blessing
out of Sion, and life for evermore."
NOTES ON
ST. PAUL'S EPISTLE TO THE
GALATIANS
THIS epistle is not written, as most of St. Paul's are, to the
Christians of a particular city, but to those of a whole country in
Asia Minor, the metropolis of which was Ancyra. These readily
embraced the gospel; but, after St. Paul had left them, certain men
came among them, who (like those mentioned, Acts xv, 1.) taught
that it was necessary to be circumcised, and to keep the Mosaic
law. They affirmed, that all the other apostles taught thus; that St.
Paul was inferior to them; and that even he sometimes practiced
and recommended the law, though at other times he opposed it.
The first part, therefore, of this epistle is spent in vindicating
himself and his doctrine; proving,
1. That he had it immediately from Christ himself; and that he was
not inferior to the other apostles.
2. That it was the very same which the other apostles preached.
And,
3. That his practice was consistent with his doctrine.
The second contains proofs, drawn from the Old Testament, that
the law and all its ceremonies were abolished by Christ. The third
contains practical inferences, closed with his usual benediction.
To be a little more distinct - This epistle contains,
I. The inscription, C.i. 1-5
II. The calling the Galatians back to the true gospel; wherein he
1. Reproves them for leaving it, 6-10
2. Asserts the authority of the gospel he had preached, who,
1. Of a persecutor was made an apostle, by an immediate call
from heaven, 11-17
2. Was no way inferior to Peter himself, 18-C.ii. 21
3. Defends justification by faith, and again reproves the Galatians,
C.iii. 1-iv. 11
4. Explains the same thing by an allegory taken out of the law
itself, 12-31
5. Exhorts them to maintain their liberty, C.v.1-12 warns them not
to abuse it, and admonishes them to walk not after the flesh, but
after the Spirit,. 13-C.vi. 10
III. The conclusion, 11-18
GALATIANS
I
1. Paul, an apostle - Here it was necessary for St. Paul to assert his
authority; otherwise he is very modest in the use of this title. He
seldom mentions it when he mentions others in the salutations
with himself, as in the Epistles to the Philippians and
Thessalonians; or when he writes about secular affairs, as in that
to Philemon; nor yet in writing to the Hebrews because he was not
properly their apostle. Not of men - Not commissioned from
them, but from God the Father. Neither by man - Neither by any
man as an instrument, but by Jesus Christ. Who raised him from
the dead - Of which it was the peculiar business of an apostle to
bear witness.
2. And all the brethren - Who agree with me in what I now write.
4. That he might deliver us from the present evil world - From the
guilt, wickedness, and misery wherein it is involved, and from its
vain and foolish customs and pleasures. According to the will of
God - Without any merit of ours. St. Paul begins most of his
epistles with thanksgiving; but, writing to the Galatians, he alters
his style, and first sets down his main proposition, That by the
merits of Christ alone, giving himself for our sins, we are
justified: neither does he term them, as he does others, either
saints," elect," or churches of God."
5. To whom be glory - For this his gracious will.
6. I marvel that ye are removed so soon - After my leaving you.
From him who called you by the grace of Christ - His gracious
gospel, and his gracious power.
7. Which, indeed, is not properly another gospel. For what ye
have now received is no gospel at all; it is not glad, but heavy,
tidings, as setting your acceptance with God upon terms
impossible to be performed. But there are some that trouble you -
The same word occurs, Acts xv, 24. And would - If they were
able. Subvert or overthrow the gospel of Christ - The better to
effect which, they suggest, that the other apostles, yea, and I
myself, insist upon the observance of the law.
8. But if we - I and all the apostles. Or an angel from heaven - If it
were possible. Preach another gospel, let him be accursed - Cut
off from Christ and God.
9. As - He speaks upon mature deliberation; after pausing, it
seems, between the two verses. We - I and the brethren who are
with me. Have said before - Many times, in effect, if not in terms.
So I say - All those brethren knew the truth of the gospel. St. Paul
knew the Galatians had received the true gospel.
10. For - He adds the reason why he speaks so confidently. Do I
now satisfy men - Is this what I aim at in preaching or writing? If
I still - Since I was an apostle. Pleased men - Studied to please
them; if this were my motive of action; nay, if I did in fact please
the men who know not God. I should not be the servant of Christ -
Hear this, all ye who vainly hope to keep in favour both with God
and with the world!
11. But I certify you, brethren - He does not till now give them
even this appellation. That the gospel which was preached by me
among you is not according to man - Not from man, not by man,
not suited to the taste of man.
12. For neither did I receive it - At once. Nor was I taught it -
Slowly and gradually, by any man. But by the Revelation of Jesus
Christ - Our Lord revealed to him at first, his resurrection,
ascension, and the calling of the gentiles, and his own apostleship;
and told him then, there were other things for which he would
appear to him.
13. I Persecuted the church of God - That is, the believers in
Christ.
14. Being zealous of the unwritten traditions - Over and above
those written in the law.
15. But when it pleased God - He ascribes nothing to his own
merits, endeavours, or sincerity. Who separated me from my
mother's womb - Set me apart for an apostle, as he did Jeremiah
for a prophet. Jer. i, 5. Such an unconditional predestination as
this may consist, both with God's justice and mercy. And called
me by his grace - By his free and almighty love, to be both a
Christian and an apostle.
16. To reveal his Son in me - By the powerful operation of his
Spirit, chap. iv, 6; as well as to me, by the heavenly vision. That I
might preach him to others - Which I should have been ill
qualified to do, had I not first known him myself. I did not confer
with flesh and blood - Being fully satisfied of the divine will, and
determined to obey, I took no counsel with any man, neither with
my own reason or inclinations, which might have raised
numberless objections.
17. Neither did I go up to Jerusalem - The residence of the
apostles. But I immediately went again into Arabia, and returned
again to Damascus - He presupposes the journey to Damascus, in
which he was converted, as being known to them all.
18. Then after three years - Wherein I had given full proof of my
apostleship. I went to visit Peter - To converse with him.
19. But other of the apostles I saw none, save James the brother
(that is, the kinsman) of the Lord - Therefore when Barnabas is
said to have "brought him into the apostles," Acts ix, 27, only St.
Peter and St James are meant.
24. In me - That is, on my account.
II
1. Then fourteen years after - My first journey thither. I went up
again to Jerusalem - This seems to be the journey mentioned Acts
xv, 2; several passages here referring to that great council,
wherein all the apostles showed that they were of the same
judgment with him.
2. I went up - Not by any command from them, but by an express
Revelation from God. And laid before them - The chief of the
church in Jerusalem. The gospel which I preach among the
gentiles - Acts xv, 4, touching justification by faith alone; not that
they might confirm me therein, but that I might remove prejudice
from them. Yet not publicly at first, but severally to those of
eminence - Speaking to them one by one. Lest I should run, or
should have run, in vain - Lest I should lose the fruit either of my
present or past labours. For they might have greatly hindered this,
had they not been fully satisfied both of his mission and doctrine.
The word run beautifully expresses the swift progress of the
gospel.
3. But neither was Titus who was with me - When I conversed
with them. Compelled to be circumcised - A clear proof that none
of the apostles insisted on the circumcising gentile believers. The
sense is, And it is true, some of those false brethren would fain
have compelled Titus to be circumcised; but I utterly refused it.
4. Because of false brethren - Who seem to have urged it.
Introduced unawares - Into some of those private conferences at
Jerusalem. Who had slipped in to spy out our liberty - From the
ceremonial law. That they might, if possible, bring us into that
bondage again.
5. To whom we did not yield by submission - Although in love he
would have yielded to any. With such wonderful prudence did the
apostle use his Christian liberty! circumcising Timothy, Acts xvi,
3, because of weak brethren, but not Titus, because of false
brethren. That the truth of the gospel - That is, the true genuine
gospel. Might continue with you - With you gentiles. So we
defend, for your sakes, the privilege which you would give up.
6. And they who undoubtedly were something - Above all others.
What they were - How eminent soever. It is no difference to me -
So that I should alter either my doctrine or my practice. God
accepteth no man's person - For any eminence in gifts or outward
prerogatives. In that conference added nothing to me - Neither as
to doctrine nor mission.
7. But when they saw - By the effects which I laid before them,
ver. 8; Acts xv, 12. That I was intrusted with the gospel of the
uncircumcision - That is, with the charge of preaching it to the
uncircumcised heathens.
8. For he that wrought effectually in Peter for the apostleship of
the circumcision - To qualify him for, and support him in, the
discharge of that office to the Jews. Wrought likewise effectually
in and by me - For and in the discharge of my office toward the
gentiles.
9. And when James - Probably named first because he was bishop
of the church in Jerusalem. And Cephas - Speaking of him at
Jerusalem he calls him by his Hebrew name. And John - Hence it
appears that he also was at the council, though he is not
particularly named in the Acts. Who undoubtedly were pillars -
The principal supporters and defenders of the gospel. Knew -
After they had heard the account I gave them. The grace - Of
apostleship. Which was given me, they - In the name of all. Gave
to me and Barnabas - My fellow-labourer. The right hands of
fellowship - They gave us their hands in token of receiving us as
their fellow- labourers, mutually agreeing that we - I and those in
union with me. Should go to the gentiles - Chiefly. And they -
With those that were in union with them, chiefly to the
circumcision - The Jews.
10. Of the poor - The poor Christians in Judea, who had lost all
they had for Christ's sake.
11. But - The argument here comes to the height. Paul reproves
Peter himself. So far was he from receiving his doctrine from
man, or from being inferior to the chief of the apostles. When
Peter - Afterwards, Came to Antioch - Then the chief of all the
Gentile churches. I withstood him to the face, because he was to
be blamed - For fear of man, ver. 12; for dissimulation, ver. 13;
and for not walking uprightly. ver. 14.
13. And the other believing Jews - Who were at Antioch.
Dissembled with him, so that even Barnabas was carried away
with their dissimulation - Was born away, as with a torrent, into
the same ill practice.
14. I said to Cephas before them all - See Paul single against Peter
and all the Jews! If thou being a Jew, yet livest, in thy ordinary
conversation, after the manner of the gentiles - Not observing the
ceremonial law, which thou knowest to be now abolished. Why
compellest thou the gentiles - By withdrawing thyself and all the
ministers from them; either to judaize, to keep the ceremonial law,
or to be excluded from church communion?
15. We - St. Paul, to spare St. Peter, drops the first person
singular, and speaks in the plural number. ver. 18, he speaks in the
first person singular again by a figure; and without a figure, ver.
19, &c. Who are Jews by nature - By birth, not proselytes only.
And not sinners of the gentiles - That is, not sinful Gentiles; not
such gross, enormous, abandoned sinners, as the heathens
generally were.
16. Knowing that a man is not justified by the works of the law -
Not even of the moral, much less the ceremonial, law. But by the
faith of Jesus Christ - That is, by faith in him. The name Jesus was
first known by the gentiles; the name Christ by the Jews. And they
are not always placed promiscuously; but generally in a more
solemn way of speaking, the Apostle says, Christ Jesus; in a more
familiar, Jesus Christ. Even we - And how much more must the
Gentiles, who have still less pretense to depend on their own
works! Have believed - Knowing there is no other way. Because -
Considering the demands of the law, and the fate of human nature,
it is evident, that by the works of the law - By such an obedience
as it requires. Shall no flesh living - No human creature, Jew or
Gentile, be justified. Hitherto St. Paul had been considering that
single question, "Are Christians obliged to observe the ceremonial
law? But he here insensibly goes farther, and, by citing this
scripture, shows that what he spoke directly of the ceremonial,
included also the moral, law. For David undoubtedly did so, when
he said, Psalm cxliii, 2, the place here referred to, "In thy sight
shall no man living be justified;" which the Apostle likewise
explains, Rom. iii, 19, 20, in such a manner as can agree to none
but the moral law.
17. But if while we seek to be justified by Christ, we ourselves are
still found sinners - If we continue in sin, will it therefore follow,
that Christ is the minister or countenancer of sin?
18. By no means. For if I build again - By my sinful practice. The
things which I destroyed - By my preaching, I only make myself -
Or show myself, not Christ, to be a transgressor; the whole blame
lies on me, not him or his gospel. As if he had said, The objection
were just, if the gospel promised justification to men continuing in
sin. But it does not. Therefore if any who profess the gospel do
not live according to it, they are sinners, it is certain, but not
justified, and so the gospel is clear.
19. For I through the law - Applied by the Spirit to my heart, and
deeply convincing me of my utter sinfulness and helplessness.
Am dead to the law - To all hope of justification from it. That I
may live to God - Not continue in sin. For this very end am I, in
this sense, freed from the law, that I may be freed from sin.
20. The Apostle goes on to describe how he is freed from sin; how
far he is from continuing therein. I am crucified with Christ -
Made conformable to his death; "the body of sin is destroyed."
Rom. vi, 6. And I - As to my corrupt nature. Live no longer -
Being dead to sin. But Christ liveth in me - Is a fountain of life in
my inmost soul, from which all my tempers, words, and actions
flow. And the life that I now live in the flesh - Even in this mortal
body, I live by faith in the Son of God - I derive every moment
from that supernatural principle; from a divine evidence and
conviction, that "he loved me, and delivered up himself for me."
21. Meantime I do not make void - In seeking to be justified by
my own works. The grace of God - The free love of God in Christ
Jesus. But they do, who seek justification by the law. For if
righteousness is by the law - If men might be justified by their
obedience to the law, moral or ceremonial. Then Christ died in
vain - Without any necessity for it, since men might have been
saved without his death; might by their own obedience have been
both discharged from condemnation, and entitled to eternal life.
III
1. O thoughtless Galatians - He breaks in upon them with a
beautiful abruptness. Who hath bewitched you - Thus to
contradict both your own reason and experience. Before whose
eyes Jesus Christ hath been as evidently set forth - By our
preaching, as if he had been crucified among you.
2. This only would I learn of you - That is, this one argument
might convince you. Did ye receive the witness and the fruit of
the Spirit by performing the works of the law, or by hearing of
and receiving faith?
3. Are ye so thoughtless - As not to consider what you have
yourselves experienced? Having begun in the Spirit - Having set
out under the light and power of the Spirit by faith, do ye now,
when ye ought to be more spiritual, and more acquainted with the
power of faith, expect to be made perfect by the flesh? Do you
think to complete either your justification or sanctification, by
giving up that faith, and depending on the law, which is a gross
and carnal thing when opposed to the gospel?
4. Have ye suffered - Both from the zealous Jews and from the
heathens. So many things - For adhering to the gospel. In vain -
So as to lose all the blessings which ye might have obtained, by
enduring to the end. If it be yet in vain - As if he had said, I hope
better things, even that ye will endure to the end.
5. And, at the present time, Doth he that ministereth the gift of the
Spirit to you, and worketh miracles among you, do it by the works
of the law - That is, in confirmation of his preaching justification
by works, or of his preaching justification by faith?
6. Doubtless in confirmation of that grand doctrine, that we are
justified by faith, even as Abraham was. The Apostle, both in this
and in the epistle to the Romans, makes great use of the instance
of Abraham: the rather, because from Abraham the Jews drew
their great argument, as they do this day, both for their own
continuance in Judaism, and for denying the gentiles to be the
church of God. Gen. xv, 6
7. Know then that they who are partakers of his faith, these, and
these only, are the sons of Abraham, and therefore heirs of the
promises made to him.
8. And the scripture - That is, the Holy Spirit, who gave the
scripture. Foreseeing that God would justify the gentiles also by
faith, declared before - So great is the excellency and fulness of
the scripture, that all the things which can ever be controverted
are therein both foreseen and determined. In or through thee - As
the father of the Messiah, shall all the nations be blessed. Gen. xii,
3
9. So then all they, and they only, who are of faith - Who truly
believe. Are blessed with faithful Abraham - Receive the blessing
as he did, namely, by faith.
10. They only receive it. For as many as are of the works of the
law - As God deals with on that footing, only on the terms the law
proposes, are under a curse; for it is written, Cursed is every one
who continueth not in all the things which are written in the law.
Who continueth not in all the things - So it requires what no man
can perform, namely, perfect, uninterrupted, and perpetual
obedience. Deut. xxvii, 26
11. But that none is justified by his obedience to the law in the
sight of God - Whatever may be done in the sight of man, is
farther evident from the words of Habakkuk, The just shall live by
faith - That is, the man who is accounted just or righteous before
God, shall continue in a state of acceptance, life, and salvation, by
faith. This is the way God hath chosen. Hab. ii, 4.
12. And the law is not of faith - But quite opposite to it: it does
not say, Believe; but, Do. Lev. xviii, 5
13. Christ - Christ alone. The abruptness of the sentence shows an
holy indignation at those who reject so great a blessing. Hath
redeemed us - Whether Jews or gentiles, at an high price. From
the curse of the law - The curse of God, which the law denounces
against all transgressors of it. Being made a curse for us - Taking
the curse upon himself, that we might be delivered from it,
willingly submitting to that death which the law pronounces
peculiarly accursed. Deut. xxi, 23.
14. That the blessing of Abraham - The blessing promised to him.
Might come on the gentiles - Also. That we - Who believe,
whether Jews or gentiles. Might receive the promise of the Spirit -
Which includes all the other promises. Through faith - Not by
works; for faith looks wholly to the promise.
15. I speak after the manner of men - I illustrate this by a familiar
instance, taken from the practice of men. Though it be but a man's
covenant, yet, if it be once legally confirmed, none - No, not the
covenanter himself, unless something unforeseen occur, which
cannot be the case with God. Disannulleth, or addeth thereto -
Any new conditions.
16. Now the promises were made to Abraham and his seed -
Several promises were made to Abraham; but the chief of all, and
which was several times repeated, was that of the blessing through
Christ. He - That is, God. Saith not, And to seeds, as of many - As
if the promise were made to several kinds of seed. But as of one -
That is, one kind of seed, one posterity, one kind of sons. And to
all these the blessing belonged by promise. Which is Christ -
including all that believe in him. Gen. xxii, 18.
17. And this I say - What I mean is this. The covenant which was
before confirmed of God - By the promise itself, by the repetition
of it, and by a solemn oath, concerning the blessing all nations.
Through Christ, the law which was four hundred and thirty years
after - Counting from the time when the promise was first made to
Abraham, Gen. xii, 2, 3. Doth not disannul, so as to make the
promise of no effect - With regard to all nations, if only the
Jewish were to receive it; yea, with regard to them also, if it was
by works, so as to supersede it, and introduce another way of
obtaining the blessing.
18. And again - This is a new argument. The former was drawn
from the time, this from the nature, of the transaction. If the
eternal inheritance be obtained by keeping the law, it is no more
by virtue of the free promise - These being just opposite to each
other. But it is by promise. Therefore it is not by the law.
19. It - The ceremonial law. Was added - To the promise. Because
of transgressions - Probably, the yoke of the ceremonial law was
inflicted as a punishment for the national sin of idolatry, Exod.
xxxii, 1, at least the more grievous parts of it; and the whole of it
was a prophetic type of Christ. The moral law was added to the
promise to discover and restrain transgressions, to convince men
of their guilt, and need of the promise, and give some check to
sin. And this law passeth not away; but the ceremonial law was
only introduced till Christ, the seed to or through whom the
promise was made, should come. And it was ordained by angels
in the hand of a mediator - It was not given to Israel, like the
promise to Abraham, immediately from God himself; but was
conveyed by the ministry of angels to Moses, and delivered into
his hand as a mediator between God and them, to remind them of
the great Mediator.
20. Now the mediator is not a mediator of one - There must be
two parties, or there can be no mediator between them; but God
who made the free promise to Abraham is only one of the parties.
The other, Abraham, was not present at the time of Moses.
Therefore in the promise Moses had nothing to do. The law,
wherein he was concerned, was a transaction of quite another
nature.
21. Will it follow from hence that the law is against, opposite to,
the promises of God? By no means. They are well consistent. But
yet the law cannot give life, as the promise doth. If there had been
a law which could have given life - Which could have entitled a
sinner to life, God would have spared his own Son, and
righteousness, or justification. with all the blessings consequent
upon it, would have been by that law.
22. But, on the contrary, the scripture wherein that law is written
hath concluded all under sin - Hath shut them up together, (so the
word properly signifies,) as in a prison, under sentence of death,
to the end that all being cut off from expecting justification by the
law, the promise might be freely given to them that believe.
23. But before faith - That is, the gospel dispensation. Came, we
were kept - As in close custody. Under the law - The Mosaic
dispensation. Shut up unto the faith which was to be revealed -
Reserved and prepared for the gospel dispensation.
24. Wherefore the law was our schoolmaster unto Christ - It was
designed to train us up for Christ. And this it did both by its
commands, which showed the need we had of his atonement; and
its ceremonies, which all pointed us to him.
25. But faith - That is, the gospel dispensation. Being come, we
are no longer under that schoolmaster - The Mosaic dispensation.
26. For ye - Christians. Are all adult sons of God - And so need a
schoolmaster no longer.
27. For as many of you as have testified your faith by being
baptized in the name of Christ, have put on Christ - Have received
him as your righteousness, and are therefore sons of God through
him.
28. There is neither Jew nor Greek - That is, there is no difference
between them; they are equally accepted through faith. There is
neither male nor female - Circumcision being laid aside, which
was peculiar to males, and was designed to put a difference,
during that dispensation, between Jews and gentiles.
29. If ye are Christ's - That is, believers in him.
IV
1. Now - To illustrate by a plain similitude the preeminence of the
Christian, over the legal, dispensation. The heir, as long as he is a
child - As he is under age. Differeth nothing from a servant - Not
being at liberty either to use or enjoy his estate. Though he be
Lord - Proprietor of it all.
2. But is under tutors - As to his person. And stewards - As to his
substance.
3. So we - The church of God. When we were children - In our
minority, under the legal dispensation. Were in bondage - In a
kind of servile state. Under the elements of the world - Under the
typical observances of the law, which were like the first elements
of grammar, the A B C of children; and were of so gross a nature,
as hardly to carry our thoughts beyond this world.
4. But when the fulness of the time - Appointed by the Father, ver.
2. Was come, God sent forth - From his own bosom. His Son,
miraculously made of the substance of a woman - A virgin,
without the concurrence of a man. Made under the law - Both
under the precept, and under the curse, of it.
5. To redeem those under the law - From the curse of it, and from
that low, servile state. That we - Jews who believe. Might receive
the adoption - All the privileges of adult sons.
6. And because ye - Gentiles who believe, are also thus made his
adult sons, God hath sent forth the Spirit of his Son into your
hearts likewise, crying, Abba, Father - Enabling you to call upon
God both with the confidence, and the tempers, of dutiful
children. The Hebrew and Greek word are joined together, to
express the joint cry of the Jews and gentiles.
7. Wherefore thou - Who believest in Christ. Art no more a
servant - Like those who are under the law. But a son - Of mature
age. And if a son, then an heir of all the promises, and of the all-
sufficient God himself.
8. Indeed then when ye knew not God, ye served them that by
nature - That is, in reality. Are no gods - And so were under a far
worse bondage than even that of the Jews. For they did serve the
true God, though in a low, slavish manner.
9. But now being known of God - As his beloved children. How
turn ye back to the weak and poor elements - Weak, utterly unable
to purge your conscience from guilt, or to give that filial
confidence in God. Poor - incapable of enriching the soul with
such holiness and happiness as ye are heirs to. Ye desire to be
again in bondage - Though of another kind; now to these
elements, as before to those idols.
10. Ye observe days - Jewish sabbaths. And months - New
moons. And times - As that of the passover, pentecost, and the
feast of tabernacles. And years - Annual solemnities. it does not
mean sabbatic years. These were not to be observed out of the
land of Canaan.
11. The apostle here, dropping the argument, applies to the
affections, ver. 11-20, and humbles himself to the Galatians, with
an inexpressible tenderness.
12. Brethren, I beseech you, be as I am - Meet me in mutual love.
For I am as ye were - I still love you as affectionately as ye once
loved me. Why should I not? Ye have not injured me at all - I
have received no personal injury from you.
13. I preached to you, notwithstanding infirmity of the flesh - That
is, notwithstanding bodily weakness, and under great
disadvantage from the despicableness of my outward appearance.
14. And ye did not slight my temptation - That is, ye did not slight
or disdain me for my temptation, my "thorn in the flesh."
15. What was then the blessedness ye spake of - On which ye so
congratulated one another.
17. They - The judaizing teachers who are come among you.
Zealously affect you - Express an extraordinary regard for you.
But not well - Their zeal is not according to knowledge; neither
have they a single eye to your spiritual advantage. Yea, they
would exclude you - From me and from the blessings of the
gospel. That ye might affect - Love and esteem them.
18. In a good thing - In what is really worthy our zeal. True zeal is
only fervent love.
19. My little children - He speaks as a parent, both with authority,
and the most tender sympathy, toward weak and sickly children.
Of whom I travail in birth again - As I did before, ver. 13, in
vehement pain, sorrow, desire, prayer. Till Christ be formed in
you - Till there be in you all the mind that was in him.
20. I could wish to be present with you now - Particularly in this
exigence. And to change - Variously to attemper. My voice - He
writes with much softness; but he would speak with more. The
voice may more easily be varied according to the occasion than a
letter can. For I stand in doubt of you - So that I am at a loss how
to speak at this distance.
21. Do ye not hear the law - Regard what it says.
22. Gen. xxi, 2, 9.
23. Was born after the flesh - In a natural way. By promise -
Through that supernatural strength which was given Abraham in
consequence of the promise.
24. Which things are an allegory - An allegory is a figurative
speech, wherein one thing is expressed, and another intended. For
those two sons are types of the two covenants. One covenant is
that given from mount Sinai, which beareth children to bondage -
That is, all who are under this, the Jewish covenant, are in
bondage. Which covenant is typified by Agar.
25. For this is mount Sinai in Arabia - That is, the type of mount
Sinai. And answereth to - Resembles Jerusalem that now is, and is
in bondage - Like Agar, both to the law and to the Romans.
26. But the other covenant is derived from Jerusalem that is
above, which is free - Like Sarah from all inward and outward
bondage, and is the mother of us all - That is, all who believe in
Christ, are free citizens of the New Jerusalem.
27. For it is written - Those words in the primary sense promise a
flourishing state to Judea, after its desolation by the Chaldeans.
Rejoice. thou barren, that bearest not - Ye heathen nations, who,
like a barren woman, were destitute, for many ages, of a seed to
serve the Lord. Break forth and cry aloud for joy, thou that, in
former time, travailedst not: for the desolate hath many more
children than she that hath an husband - For ye that were so long
utterly desolate shall at length bear more children than the Jewish
church, which was of old espoused to God. Isaiah liv, 1.
28. Now we - Who believe, whether Jews or Gentiles. Are
children of the promise - Not born in a natural way, but by the
supernatural power of God. And as such we are heirs of the
promise made to believing Abraham.
29. But as then, he that was born after the flesh persecuted him
that was born after the Spirit, so it is now also - And so it will be
in all ages and nations to the end of the world.
30. But what saith the scripture - Showing the consequence of
this. Cast out the bondwoman and her son - Who mocked Isaac. In
like manner will God cast out all who seek to be justified by the
law; especially if they persecute them who are his children by
faith. Gen. xxi, 10.
31. So then - To sum up all. We - Who believe. Are not children
of the bondwoman - Have nothing to do with the servile Mosaic
dispensation. But of the free - Being free from the curse and the
bond of that law, and from the power of sin and Satan.
V
1. Stand fast therefore in the liberty - From the ceremonial law.
Wherewith Christ hath made us - And all believers, free; and be
not entangled again with the yoke of legal bondage.
2. If ye be circumcised - And seek to be justified thereby. Christ -
The Christian institution. Will profit you nothing - For you hereby
disclaim Christ, and all the blessings which are through faith in
him.
3. I testify to every man - Every gentile. That is circumcised - He
thereby makes himself a debtor - Obliges.
4. Therefore Christ is become of no effect to you - Who seek to be
justified by the law. Ye are fallen from grace - Ye renounce the
new covenant. Ye disclaim the benefit of this gracious
dispensation.
5. For we - Who believe in Christ, Who are under the gospel
dispensation. Through the Spirit - Without any of those carnal
ordinances. Wait for - in sure confidence of attaining. The hope of
righteousness - The righteousness we hope for, and full reward of
it. This righteousness we receive of God through faith; and by
faith we shall obtain the reward.
6. For in Christ Jesus - According to the institution which he hath
established, according to the tenor of the Christian covenant.
Neither circumcision - With the most punctual observance of the
law. Nor uncircumcision - With the most exact heathen morality.
Availeth anything - Toward present justification or eternal
salvation. But faith - Alone; even that faith which worketh by love
- All inward and outward holiness.
7. Ye did run well - In the race of faith. Who hath hindered you in
your course, that ye should not still obey the truth?
8. This your present persuasion cometh not from God, who called
you - to his kingdom and glory.
9. A little leaven leaveneth the whole lump - One troubler, ver.
10, troubles all.
10. Yet I have confidence that - After ye have read this. Ye will
be no otherwise minded - Than I am, and ye were. But he that
troubleth you - It seems to have been one person chiefly who
endeavoured to seduce them. Shall bear his judgment - A heavy
burden, already hanging over his head.
11. But if I still preach circumcision - As that troubler seems to
have affirmed, probably taking occasion from his having
circumcised Timothy. Why do I still suffer persecution? then is
the offense of the cross ceased - The grand reason why the Jews
were so offended at his preaching Christ crucified, and so bitterly
persecuted him for it, was, that it implied the abolition of the law.
Yet St. Paul did not condemn the conforming, out of
condescension to the weakness of any one, even to the ceremonial
law; but he did absolutely condemn those who taught it as
necessary to justification.
12. I would they were even cut off - From your communion; cast
out of your church, that thus trouble you.
13. Ye have been called to liberty - From sin and misery, as well
as from the ceremonial law. Only use not liberty for an occasion
to the flesh - Take not occasion from hence to gratify corrupt
nature. But by love serve one another - And hereby show that
Christ has made you free.
14. For all the law is fulfilled in this, Thou shalt love thy
neighbour as thyself - inasmuch as none can do this without
loving God, 1 John iv, 12; and the love of God and man includes
all perfection. Lev. xix, 18.
15. But if - On the contrary, in consequence of the divisions
which those troublers have occasioned among you, ye bite one
another by evil speaking. And devour one another - By railing and
clamour. Take heed ye be not consumed one of another - By
bitterness, strife, and contention, our health and strength, both of
body and soul, are consumed, as well as our substance and
reputation.
16. I say then - He now explains what he proposed, ver. 13. Walk
by the Spirit - Follow his guidance in all things. And fulfil not - In
anything. The desire of the flesh - Of corrupt nature.
17. For the flesh desireth against the Spirit - Nature desires what
is quite contrary to the Spirit of God. But the Spirit against the
flesh- - But the Holy Spirit on his part opposes your evil nature.
These are contrary to each other - The flesh and the Spirit; there
can be no agreement between them. That ye may not do the things
which ye would- - That, being thus strengthened by the Spirit, ye
may not fulfil the desire of the flesh, as otherwise ye would do.
18. But if ye are led by the Spirit - Of liberty and love, into all
holiness. Ye are not under the law - Not under the curse or
bondage of it; not under the guilt or the power of sin.
19. Now the works of the flesh - By which that inward principle is
discovered. Are manifest - Plain and undeniable. Works are
mentioned in the plural because they are distinct from, and often
inconsistent with, each other. But "the fruit of the Spirit" is
mentioned in the singular, ver. 22, as being all consistent and
connected together. Which are these - He enumerates those
"works of the flesh" to which the Galatians were most inclined;
and those parts of "the fruit of the Spirit" of which they stood in
the greatest need. Lasciviousness - The Greek word means
anything inward or outward that is contrary to chastity, and yet
short of actual uncleanness.
20. Idolatry, witchcraft - That this means witchcraft, strictly
speaking, (not poisoning,) appears from its being joined with the
worship of devil-gods, and not with murder. This is frequently
and solemnly forbidden in the Old Testament. To deny therefore
that there is, or ever was, any such thing, is, by plain consequence,
to deny the authority both of the Old and New Testament.
Divisions - In domestic or civil matters. Heresies are divisions in
religious communities.
21. Revellings - Luxurious entertainments. Some of the works
here mentioned are wrought principally, if not entirely, in the
mind; and yet they are called "works of the flesh." Hence it is
clear, the apostle does not by "the flesh" mean the body, or
sensual appetites and inclinations only, but the corruption of
human nature, as it spreads through all the powers of the soul, as
well as all the members of the body. Of which I tell you before -
Before the event, I forewarn you.
22. Love - The root of all the rest. Gentleness - Toward all men;
ignorant and wicked men in particular. Goodness - The Greek
word means all that is benign, soft, winning, tender, either in
temper or behaviour.
23. Meekness - Holding all the affections and passions in even
balance.
24. And they that are Christ's - True believers in him. Have thus
crucified the flesh - Nailed it, as it were, to a cross whence it has
no power to break loose, but is continually weaker and weaker.
With its affections and desires - All its evil passions, appetites,
and inclinations.
25. If we live by the Spirit - If we are indeed raised from the dead,
and are alive to God, by the operation of his Spirit. Let us walk by
the Spirit - Let us follow his guidance, in all our tempers,
thoughts, words, and actions.
26. Be not desirous of vain glory - Of the praise or esteem of men.
They who do not carefully and closely follow the Spirit, easily
slide into this: the natural effects of which are, provoking to envy
them that are beneath us, and envying them that are above us.
VI
1. Brethren, if a man be overtaken in any fault - By surprise,
ignorance, or stress of temptation. Ye who are spiritual - Who
continue to live and walk by the Spirit. Restore such an one - By
reproof, instruction, or exhortation. Every one who can, ought to
help herein; only in the spirit of meekness - This is essential to a
spiritual man; and in this lies the whole force of the cure.
Considering thyself - The plural is beautifully changed into the
singular. Let each take heed to himself. Lest thou also be tempted
- Temptation easily and swiftly passes from one to another;
especially if a man endeavours to cure another without preserving
his own meekness.
2. Bear ye one another's burdens - Sympathize with, and assist,
each other, in all your weaknesses, grievances, trials. And so fulfil
the law of Christ - The law of Christ (an uncommon expression) is
the law of love: this our Lord peculiarly recommends; this he
makes the distinguishing mark of his disciples.
3. If any one think himself to be something - Above his brethren,
or by any strength of his own. When he is nothing, he deceiveth
himself - He alone will bear their burdens, who knows himself to
be nothing.
4. But let every man try his own work - Narrowly examine all he
is, and all he doeth. And then he shall have rejoicing in himself -
He will find in himself matter of rejoicing, if his works are right
before God. And not in another - Not in glorying over others.
5. For every one shall bear his own burden - ln that day shall give
an account of himself to God.
6. Let him that is taught impart to him that teacheth all such
temporal good things as he stands in need of.
7. God is not mocked - Although they attempt to mock him, who
think to reap otherwise than they sow.
8. For he that now soweth to the flesh - That follows the desires of
corrupt nature. Shall hereafter of the flesh - Out of this very seed.
Reap corruption - Death everlasting. But he that soweth to the
Spirit - That follows his guidance in all his tempers and
conversation. Shall of the Spirit - By the free grace and power of
God, reap life everlasting.
9. But let us not be weary in well doing - Let us persevere in
sowing to the Spirit. For in due season - When the harvest is
come, we shall reap, if we faint not.
10. Therefore as we have opportunity - At whatever time or place,
and in whatever manner we can. The opportunity in general is our
lifetime; but there are also many particular opportunities. Satan is
quickened in doing hurt, by the shortness of the time, Rev. xii, 12.
By the same consideration let us be quickened in doing good. Let
us do good - In every possible kind, and in every possible degree.
Unto all men - neighbours or strangers, good or evil, friends or
enemies. But especially to them who are of the household of faith.
For all believers are but one family.
11. Ye see how large a letter - St. Paul had not yet wrote a larger
to any church. I have written with my own hand - He generally
wrote by an amanuensis.
12. As many as desire to make a fair appearance in the flesh - To
preserve a fair character. These constrain you - Both by their
example and importunity. To be circumcised - Not so much from
a principle of conscience, as lest they should suffer persecution -
From the unbelieving Jews. For the cross of Christ - For
maintaining that faith in a crucified saviour is alone sufficient for
justification.
13. For neither they themselves keep the whole law - So far are
they from a real zeal for it. But yet they desire to have you
circumcised, that they may glory in your flesh - That they may
boast of you as their proselytes, and make a merit of this with the
other Jews.
14. But God forbid that I should glory - Should boast of anything
I have, am, or do; or rely on anything for my acceptance with
God, but what Christ hath done and suffered for me. By means of
which the world is crucified to me - All the things and persons in
it are to me as nothing. And I unto the world - I am dead to all
worldly pursuits, cares, desires, and enjoyments.
15. For neither circumcision is anything, nor uncircumcision -
Neither of these is of any account. But a new creation - Whereby
all things in us become new.
16. And as many as walk according to this rule -
1. Glorying only in the cross of Christ.
2. Being crucified to the world. And,
3. Created anew. Peace and mercy be upon them, and upon the
Israel, that is, the Church, of God - Which consists of all those,
and those only, of every nation and kindred, who walk by this
rule.
17. From henceforth let none trouble me - By quarrels and
disputes. For I bear - And afflictions should not be added to the
afflicted. In my body the marks of the Lord Jesus - The scars,
marks, and brands of my sufferings for Him.
NOTES ON
ST. PAUL'S EPISTLE TO THE
EPHESIANS
EPHESUS was the chief city of that part of Asia, which was a
Roman province. Here St. Paul preached for three years, Acts xx,
31; and from hence the gospel was spread throughout the whole
province, Acts xix, 10. At his taking leave of the church there, he
forewarned them both of great persecutions from without, and of
divers heresies and schisms which would arise among themselves.
And accordingly he writes this epistle, nearly resembling that to
the Colossians, written about the same time, to establish them in
the doctrine he had delivered, to arm them against false teachers,
and to build them up in love and holiness, both of heart and
conversation. He begins this, as most of his epistles, with
thanksgiving to God for their embracing and adhering to the
gospel. He shows the inestimable blessings and advantages they
received thereby, as far above all the Jewish privileges, as all the
wisdom and philosophy of the heathens. He proves that our Lord
is the Head of the whole church; of angels and spirits, the church
triumphant, and of Jews and gentiles, now equally members of the
church militant. In the three last chapters he exhorts them to
various duties, civil and religious, personal and relative, suitable
to their Christian character, privileges, assistances, and
obligations.
In this epistle we may observe,
I. The inscription, Chap. i. 1, 2
II. The doctrine pathetically explained, which contains,
1. Praise to God for the whole gospel blessing, 3-14 With
thanksgiving and prayer for the saints, 15- ii. 10
2. A more particular admonition concerning their once miserable,
but now happy, condition, 11-12
A prayer for their establishment, iii. 1-19
A doxology, 20, 21
III. The exhortation,
1. General: to walk worthy of their calling, agreeably to,
1.The unity of the Spirit, and the diversity of his gifts, C.iv.1-16
2.The difference between their former and their present state, 17-
24
2. Particular To avoid,
1. Lying, 25
2. Anger, 26, 27
3. Theft, 28
4. Corrupt communication, 29, 30
5. Bitterness, 31- 5. 2
6. Uncleanness, 3-14
7. Drunkenness, 15-21
With a commendation of the opposite virtues
To do their duty, as,
1. Wives and husbands, 22-33
2. Children and parents, vi. 1-4
3. Servants and masters, 5-9
3. Final: to war the spiritual warfare, 10-20
IV. The conclusion, 21-24
EPHESIANS
I
1. By the will of God - Not by any merit of my own. To the saints
who are at Ephesus - And in all the adjacent places. For this
epistle is not directed to the Ephesians only, but likewise to all the
other churches of Asia.
3. Blessed be the God and Father of our Lord Jesus Christ, who
hath blessed us - God's blessing us is his bestowing all spiritual
and heavenly blessings upon us. Our blessing God is the paying
him our solemn and grateful acknowledgments, both on account
of his own essential blessedness, and of the blessings which he
bestows upon us. He is the God of our Lord Jesus Christ, as man
and Mediator: he is his Father, primarily, with respect to his
divine nature, as his only begotten Son; and, secondarily, with
respect to his human nature, as that is personally united to the
divine. With all spiritual blessings in heavenly things - With all
manner of spiritual blessings, which are heavenly in their nature,
original, and tendency, and shall be completed in heaven: far
different from the external privileges of the Jews, and the earthly
blessings they expected from the Messiah.
4. As he hath chosen us - Both Jews and gentiles, whom he
foreknew as believing in Christ, 1 Pet. i, 2.
5. Having predestinated us to the adoption of sons - Having
foreordained that all who afterwards believed should enjoy the
dignity of being sons of God, and joint-heirs with Christ.
According to the good pleasure of his will - According to his free,
fixed, unalterable purpose to confer this blessing on all those who
should believe in Christ, and those only.
6. To the praise of the glory of his grace - His glorious, free love
without any desert on our part.
7. By whom we - Who believe. Have - From the moment we
believe. Redemption - From the guilt and power of sin. Through
his blood - Through what he hath done and suffered for us.
According to the riches of his grace - According to the abundant
overflowings of his free mercy and favour.
8. In all wisdom - Manifested by God in the whole scheme of our
salvation. And prudence - Which be hath wrought in us, that we
may know and do all his acceptable and perfect will.
9. Having made known to us - By his word and by his Spirit. The
mystery of his will - The gracious scheme of salvation by faith,
which depends on his own sovereign will alone. This was but
darkly discovered under the law; is now totally hid from
unbelievers; and has heights and depths which surpass all the
knowledge even of true believers.
10. That in the dispensation of the fulness of the times - In this
last administration of God's fullest grace, which took place when
the time appointed was fully come. He might gather together into
one in Christ - Might recapitulate, re-unite, and place in order
again under Christ, their common Head. All things which are in
heaven, and on earth - All angels and men, whether living or dead,
in the Lord.
11. Through whom we - Jews. Also have obtained an inheritance -
The glorious inheritance of the heavenly Canaan, to which, when
believers, we were predestinated according to the purpose of him
that worketh all things after the counsel of his own will - The
unalterable decree, "He that believeth shall be delivered;" which
will is not an arbitrary will, but flowing from the rectitude of his
nature, else, what security would there be that it would be his will
to keep his word even with the elect?
12. That we - Jews. Who first believed - Before the gentiles. So
did some of them in every place. Here is another branch of the
true gospel predestination: he that believes is not only elected to
salvation, (if he endures to the end,) but is fore-appointed of God
to walk in holiness, to the praise of his glory.
13. In whom ye - Gentiles. Likewise believed, after ye had heard
the gospel - Which God made the means of your salvation; in
whom after ye had believed - Probably some time after their first
believing. Ye were sealed by that Holy Spirit of promise - Holy
both in his nature and in his operations, and promised to all the
children of God. The sealing seems to imply,
1. A full impression of the image of God on their souls.
2. A full assurance of receiving all the promises, whether relating
to time or eternity.
14. Who, thus sealing us, is an earnest - Both a pledge and a
foretaste of our inheritance. Till the redemption of the purchased
possession - Till the church, which he has purchased with his own
blood, shall be fully delivered from all sin and sorrow, and
advanced to everlasting glory. To the praise of his glory - Of his
glorious wisdom, power, and mercy.
15. Since I heard of your faith and love - That is, of their
perseverance and increase therein.
16. I cease not - In all my solemn addresses to God. To give
thanks for you, making mention of you in my prayers - So he did
of all the churches, Col. i, 9.
17. That the Father of that infinite glory which shines in the face
of Christ, from whom also we receive the glorious inheritance,
ver. 18, may give you the Spirit of wisdom and Revelation - The
same who is the Spirit of promise is also, in the progress of the
faithful, the Spirit of wisdom and Revelation; making them wise
unto salvation, and revealing to them the deep things of God. He
is here speaking of that wisdom and Revelation which are
common to all real Christians.
18. The eyes of your understanding - It is with these alone that we
discern the things of God. Being first opened, and then
enlightened - By his Spirit. That ye may know what is the hope of
his calling - That ye may experimentally and delightfully know
what are the blessings which God has called you to hope for by
his word and his Spirit. And what is the riches of the glory of his
inheritance in the saints - What an immense treasure of
blessedness he hath provided as an inheritance for holy souls.
19. And what the exceeding greatness of his power toward us who
believe - Both in quickening our dead souls, and preserving them
in spiritual life. According to the power which he exerted in
Christ, raising him from the dead - By the very same almighty
power whereby he raised Christ; for no less would suffice.
20. And he hath seated him at his own right hand - That is, he hath
exalted him in his human nature, as a recompence for his
sufferings, to a quiet, everlasting possession of all possible
blessedness, majesty, and glory.
21. Far above all principality, and power, and might, and
dominion - That is, God hath invested him with uncontrollable
authority over all demons in hell, all angels in heaven, and all the
princes and potentates on earth. And every name that is named -
We know the king is above all, though we cannot name all the
officers of his court. So we know that Christ is above all, though
we are not able to name all his subjects. Not only in this world,
but also in that which is to come - The world to come is so styled,
not because it does not yet exist, but because it is not yet visible.
Principalities and powers are named now; but those also who are
not even named in this world, but shall be revealed in the world to
come, are all subject to Christ.
22. And he hath given him to be head over all things to the church
- An head both of guidance and government, and likewise of life
and influence, to the whole and every member of it. All these
stand in the nearest union with him, and have as continual and
effectual a communication of activity, growth, and strength from
him, as the natural body from its head.
23. The fulness of him that filleth all in all - It is hard to say in
what sense this can be spoken of the church; but the sense is easy
and natural, if we refer it to Christ, who is the fulness of the
Father.
II
1. And he hath quickened you - In the nineteenth and twentieth
verses of the preceding chapter, St. Paul spoke of God's working
in them by the same almighty power whereby he raised Christ
from the dead. On the mention of this he, in the fulness of his
heart, runs into a flow of thought concerning the glory of Christ's
exaltation in the three following verses. He here resumes the
thread of his discourse. Who were dead - Not only diseased, but
dead; absolutely void of all spiritual life; and as incapable of
quickening yourselves, as persons literally dead. In trespasses and
sins-Sins seem to be spoken chiefly of the gentiles, who knew not
God; trespasses, of the Jews, who had his law, and yet regarded it
not, ver. 5. The latter herein obeyed the flesh; the former, the
prince of the power of the air.
2. According to the course of this world - The word translated
course properly means a long series of times, wherein one corrupt
age follows another. According to the prince of the power of the
air - The effect of which power all may perceive, though all do
not understand the cause of it: a power unspeakably penetrating
and widely diffused; but yet, as to its baneful influences, beneath
the orb of believers. The evil spirits are united under one head, the
seat of whose dominion is in the air. Here he sometimes raises
storms, sometimes makes visionary representations, and is
continually roving to and fro. The spirit that now worketh - With
mighty power; and so he did, and doth in all ages. In the sons of
disobedience - In all who do not believe and obey the gospel.
3. Among whom we - Jews. Also, formerly had our conversation:
doing the will of the flesh - In gross, brutal sins. And of the mind -
By spiritual, diabolical wickedness. In the former clause, flesh
denotes the whole evil nature; in the latter, the body opposed to
the soul. And were by nature - That is, in our natural state.
Children of wrath - Having the wrath of God abiding on us, even
as the gentiles. This expression, by nature, occurs also, Gal. iv, 8;
Rom. ii, 14; and thrice in the eleventh chapter. But in none of
these places does it signify, by custom, or practice, or customary
practice, as a late writer affirms. Nor can it mean so here For this
would make the apostle guilty of gross tautology, their customary
sinning having been expressed already, in the former part of the
verse. But all these passages agree in expressing what belongs to
the nature of the persons spoken of.
4. Mercy removes misery: love confers salvation.
5. He hath quickened us together with Christ - In conformity to
him, and by virtue of our union with him. By grace ye are saved -
Grace is both the beginning and end. The apostle speaks
indifferently either in the first or second person; the Jews and
gentiles being in the same circumstance, both by nature and by
grace. This text lays the axe to the very root of spiritual pride, and
all glorying in ourselves. Therefore St. Paul, foreseeing the
backwardness of mankind to receive it, yet knowing the absolute
necessity of its being received, again asserts the very same truth,
ver. 8, in the very same words.
6. And hath raised us up together - Both Jews and gentiles already
in spirit; and ere long our bodies too will be raised. And made us
all sit together in heavenly places - This is spoken by way of
anticipation. Believers are not yet possessed of their seats in
heaven; but each of them has a place prepared for him.
7. The ages to come - That is, all succeeding ages.
8. By grace ye are saved through faith - Grace, without any
respect to human worthiness, confers the glorious gift. Faith, with
an empty hand, and without any pretense to personal desert,
receives the heavenly blessing. And this is not of yourselves -
This refers to the whole preceding clause, That ye are saved
through faith, is the gift of God.
9. Not by works - Neither this faith nor this salvation is owing to
any works you ever did, will, or can do.
10. For we are his workmanship - Which proves both that
salvation is by faith, and that faith is the gift of God. Created unto
good works - That afterwards we might give ourselves to them.
Which God had before preprepared - The occasions of them: so
we must still ascribe the whole to God. That we might walk in
them - Though not be justified by them.
11. Wherefore remember - Such a remembrance strengthens faith,
and increases gratitude. That ye being formerly gentiles in the
flesh - Neither circumcised in body nor in spirit. Who were
accordingly called the uncircumcision - By way of reproach. By
that which is called the circumcision - By those who call
themselves the circumcised, and think this a proof that they are
the people of God; and who indeed have that outward
circumcision which is performed by hands in the flesh.
12. Were at that time without Christ - Having no faith in, or
knowledge of, him. Being aliens from the commonwealth of Israel
- Both as to their temporal privileges and spiritual blessings. And
strangers to the covenants of promise - The great promise in both
the Jewish and Christian covenant was the Messiah. Having no
hope - Because they had no promise whereon to ground their
hope. And being without God - Wholly ignorant of the true God,
and so in effect atheists. Such in truth are, more or less, all men,
in all ages, till they know God by the teaching of his own Spirit.
In the world - The wide, vain world, wherein ye wandered up and
down, unholy and unhappy.
13. Far off - From God and his people. Nigh - Intimately united to
both.
14. For he is our peace - Not only as he purchased it, but as he is
the very bond and center of union. He who hath made both - Jews
and gentiles, one church. The apostle describes,
1. The conjunction of the gentiles with Israel, ver. 14, 15. And,
2. The conjunction of both with God, ver. 15-18. Each description
is subdivided into two parts. And the former part of the one,
concerning abolishing the enmity, answers the former part of the
other; the latter part of the one, concerning the evangelical
decrees, the latter part of the other. And hath broken down the
middle wall of partition - Alluding to that wall of old, which
separated the court of Israel from the court of the gentiles. Such a
wall was the ceremonial law, which Christ had now taken away.
15. Having abolished by his suffering in the flesh the cause of
enmity between the Jews and gentiles, even the law of ceremonial
commandments, through his decrees - Which offer mercy to all;
see Colossians ii, 14. That he might form the two - Jew and
gentile. Into one new man - one mystical body.
16. In one body - One church. Having slain - By his own death on
the cross. The enmity - Which had been between sinners and God.
17. And he came - After his resurrection. And preached peace -
By his ministers and his Spirit. To you - Gentiles. That were afar
off - At the utmost distance from God. And to them that were nigh
- To the Jews, who were comparatively nigh, being his visible
church.
18. For through him, we both - Jews and gentiles. Have access -
Liberty of approaching, by the guidance and aid of one Spirit to
God as our Father. Christ, the Spirit, and the Father, the three-one
God, stand frequently in the same order.
19. Therefore ye are no longer strangers, but citizens of the
heavenly Jerusalem; no longer foreigners, but received into the
very family of God.
20. And are built upon the foundation of the apostles and prophets
- As the foundation sustains the building, so the word of God,
declared by the apostles and prophets, sustains the faith of all
believers. God laid the foundation by them; but Christ himself is
the chief corner-stone of the foundation. Elsewhere he is termed
the foundation itself, 1 Cor. iii, 11.
21. On whom all the building fitly framed together - The whole
fabric of the universal church rises up like a great pile of living
materials. Into an holy temple in the Lord - Dedicated to Christ,
and inhabited by him, in which he displays his presence, and is
worshipped and glorified. What is the temple of Diana of the
Ephesians, whom ye formerly worshipped, to this?
III
1. For this cause - That ye may be so "built together," I am a
prisoner for you gentiles - For your advantage, and for asserting
your right to these blessings. This it was which so enraged the
Jews against him.
2. The dispensation of the grace of God given me in your behalf -
That is, the commission to dispense the gracious gospel; to you
gentiles in particular. This they had heard from his own mouth.
3. The mystery - Of salvation by Christ alone, and that both to
Jews and gentiles. As I wrote before - Namely, chap. i, 9, 10; the
very words of which passage he here repeats.
5. Which in other - In former, ages was not so clearly or fully
made known to the sons of men - To any man, no, not to Ezekiel,
so often styled, "son of man;" nor to any of the ancient prophets.
Those here spoken of are New Testament prophets.
6. That the gentiles are joint-heirs - Of God. And of the same
body - Under Christ the head. And joint-partakers of his promise -
The communion of the Holy Ghost.
7. According to the gift of the grace of God - That is, the apostle-
ship which he hath graciously given me, and which he hath
qualified me for. By the effectual working of his power - In me
and by me.
8. Unto me, who am less than the least of all saints, is this grace
given - Here are the noblest strains of eloquence to paint the
exceeding low opinion the apostle had of himself, and the fulness
of unfathomable blessings which are treasured up in Christ.
9. What is the fellowship of the mystery - What those mysterious
blessings are whereof all believers jointly partake. Which was, in
a great measure, hidden from eternity by God, who, to make way
for the free exercise of his love, created all things - This is the
foundation of all his dispensations.
10. That the manifold wisdom of God might be made known by
the church - By what is done in the church, which is the theatre of
the divine wisdom.
12. By whom we have free access - Such as those petitioners
have, who are introduced to the royal presence by some
distinguished favourite. And boldness - Unrestrained liberty of
speech, such as children use in addressing an indulgent father,
when, without fear of offending, they disclose all their wants, and
make known all their requests.
13. The not fainting is your glory.
15. Of whom - The Father. The whole family of angels in heaven,
saints in paradise, and believers on earth is named. Being the
"children of God," (a more honourable title than "children of
Abraham,") and depending on him as the Father of the family.
16. The riches of his glory - The immense fulness of his glorious
wisdom, power, and mercy. The inner man - The soul.
17. Dwell - That is, constantly and sensibly abide.
18. That being rooted and grounded - That is, deeply fixed and
firmly established, in love. Ye may comprehend - So far as an
human mind is capable. What is the breadth of the love of Christ -
Embracing all mankind. And length - From everlasting to
everlasting. And depth - Not to be fathomed by any creature. And
height - Not to be reached by any enemy.
19. And to know - But the apostle corrects himself, and
immediately observes, it cannot be fully known. This only we
know, that the love of Christ surpasses all knowledge. That ye
may be filled - Which is the sum of all. With all the fulness of
God - With all his light, love, wisdom, holiness, power, and glory.
A perfection far beyond a bare freedom from sin.
20. Now to him - This doxology is admirably adapted to
strengthen our faith, that we may not stagger at the great things
the apostle has been praying for, as if they were too much for God
to give, or for us to expect from him. That is able - Here is a most
beautiful gradation. When he has given us exceeding, yea,
abundant blessings, still we may ask for more. And he is able to
do it. But we may think of more than we have asked. He is able to
do this also. Yea, and above all this. Above all we ask - Above all
we can think. Nay, exceedingly, abundantly above all that we can
either ask or think.
21. In the church - On earth and in heaven.
IV
1. I therefore, the prisoner of the Lord - Imprisoned for his sake
and for your sakes; for the sake of the gospel which he had
preached amongst them. This was therefore a powerful motive to
them to comfort him under it by their obedience.
3. endeavouring to keep the unity of the Spirit - That mutual union
and harmony, which is a fruit of the Spirit. The bond of peace is
love.
4. There is one body - The universal church, all believers
throughout the world. One Spirit, one Lord, one God and Father -
The ever-blessed Trinity. One hope - Of heaven.
5. One outward baptism.
6. One God and Father of all - That believe. Who is above all -
Presiding over all his children, operating through them all by
Christ, and dwelling in all by his Spirit.
7. According to the measure of the gift of Christ - According as
Christ is pleased to give to each.
8. Wherefore he saith - That is, in reference to which God saith by
David, Having ascended on high, he led captivity captive - He
triumphed over all his enemies, Satan, sin, and death, which had
before enslaved all the world: alluding to the custom of ancient
conquerors, who led those they had conquered in chains after
them. And, as they also used to give donatives to the people, at
their return from victory, so he gave gifts to men - Both the
ordinary and extraordinary gifts of the Spirit. Psalm lxviii, 18.
9. Now this expression, He ascended, what is it, but that he
descended - That is, does it not imply, that he descended first?
Certainly it does, on the supposition of his being God. Otherwise
it would not: since all the saints will ascend to heaven, though
none of them descended thence. Into the lower parts of the earth -
So the womb is called, Psalm cxxxix, 5; the grave, Psalm lxiii, 9.
10. He that descended - That thus amazingly humbled himself. Is
the same that ascended - That was so highly exalted. That he
might fill all things - The whole church, with his Spirit, presence,
and operations.
11. And, among other his free gifts, he gave some apostles - His
chief ministers and special witnesses, as having seen him after his
resurrection, and received their commission immediately from
him. And same prophets, and some evangelists - A prophet
testifies of things to come; an evangelist of things past: and that
chiefly by preaching the gospel before or after any of the apostles.
All these were extraordinary officers. The ordinary were. Some
pastors - Watching over their several flocks. And some teachers -
Whether of the same or a lower order, to assist them, as occasion
might require.
12. In this verse is noted the office of ministers; in the next, the
aim of the saints; in the 14th, 15th, 16th, the way of growing in
grace. And each of these has three parts, standing in the same
order. For the perfecting the saints - The completing them both in
number and their various gifts and graces. To the work of the
ministry - The serving God and his church in their various
ministrations. To the edifying of the body of Christ - The building
up this his mystical body in faith, love, holiness.
13. Till we all - And every one of us. Come to the unity of the
faith, and knowledge of the Son of God - To both an exact
agreement in the Christian doctrine, and an experimental
knowledge of Christ as the Son of God. To a perfect man - To a
state of spiritual manhood both in understanding and strength. To
the measure of the stature of the fulness of Christ - To that
maturity of age and spiritual stature wherein we shall be filled
with Christ, so that he will be all in all.
14. Fluctuating to and fro - From within, even when there is no
wind. And carried about with every wind - From without; when
we are assaulted by others, who are unstable as the wind. By the
sleight of men - By their "cogging the dice;" so the original word
implies.
15. Into him - Into his image and Spirit, and into a full union with
him.
16. From whom the whole mystical body fitly joined together -
All the parts being fitted for and adapted to each other, and most
exactly harmonizing with the whole. And compacted - Knit and
cemented together with the utmost firmness. Maketh increase by
that which every joint supplieth - Or by the mutual help of every
joint. According to the effectual working in the measure of every
member - According as every member in its measure effectually
works for the support and growth of the whole. A beautiful
allusion to the human body, composed of different joints and
members, knit together by various ligaments, and furnished with
vessels of communication from the head to every part.
17. This therefore I say - He returns thither where he begun, ver.
1. And testify in the Lord - In the name and by the authority of the
Lord Jesus. In the vanity of their mind - Having lost the
knowledge of the true God, Rom. i, 21. This is the root of all evil
walking.
18. Having their understanding darkened, through the ignorance
that is in them - So that they are totally void of the light of God,
neither have they any knowledge of his will. Being alienated from
the life of God - Utter strangers to the divine, the spiritual life.
Through the hardness of their hearts - Callous and senseless. And
where there is no sense, there can be no life.
19. Who being past feeling - The original word is peculiarly
significant. It properly means, past feeling pain. Pain urges the
sick to seek a remedy, which, where there is no pain, is little
thought of. Have given themselves up - Freely, of their own
accord. Lasciviousness is but one branch of uncleanness, which
implies impurity of every kind.
20. But ye have not so learned Christ - That is, ye cannot act thus,
now ye know him, since you know the Christian dispensation
allows of no sin.
21. Seeing ye have heard him - Teaching you inwardly by his
Spirit. As the truth is in Jesus - According to his own gospel.
22. The old man - That is, the whole body of sin. All sinful desires
are deceitful; promising the happiness which they cannot give.
23. The spirit of your mind - The very ground of your heart.
24. The new man - Universal holiness. After - In the very image
of God.
25. Wherefore - Seeing ye are thus created anew, walk
accordingly, in every particular. For we are members one of
another - To which intimate union all deceit is quite repugnant.
26. Be ye angry, and sin not - That is, if ye are angry, take heed ye
sin not. Anger at sin is not evil; but we should feel only pity to the
sinner. If we are angry at the person, as well as the fault, we sin.
And how hardly do we avoid it. Let not the sun go down upon
your wrath - Reprove your brother, and be reconciled
immediately. Lose not one day. A clear, express command.
Reader, do you keep it?
27. Neither give place to the devil - By any delay.
28. But rather let him labour - Lest idleness lead him to steal
again. And whoever has sinned in any kind ought the more
zealously to practice the opposite virtue. That he may have to give
- And so be no longer a burden and nuisance, but a blessing, to his
neighbours.
29. But that which is good - Profitable to the speaker and hearers.
To the use of edifying - To forward them in repentance, faith, or
holiness. That it may minister grace - Be a means of conveying
more grace into their hearts. Hence we learn, what discourse is
corrupt, as it were stinking in the nostrils of God; namely, all that
is not profitable, not edifying, not apt to minister grace to the
hearers.
30. Grieve not the Holy Spirit - By any disobedience. Particularly
by corrupt discourse; or by any of the following sins. Do not force
him to withdraw from you, as a friend does whom you grieve by
unkind behaviour. The day of redemption - That is, the day of
judgment, in which our redemption will be completed.
31. Let all bitterness - The height of settled anger, opposite to
kindness, ver. 32. And wrath - Lasting displeasure toward the
ignorant, and them that are out of the way, opposite to
tenderheartedness. And anger - The very first risings of disgust at
those that injure you, opposite to forgiving one another. And
clamour - Or bawling. "I am not angry," says one; "but it is my
way to speak so." Then unlearn that way: it is the way to hell. And
evil speaking - Be it in ever so mild and soft a tone, or with ever
such professions of kindness. Here is a beautiful retrogradation,
beginning with the highest, and descending to the lowest, degree
of the want of love.
32. As God, showing himself kind and tenderhearted in the
highest degree, hath forgiven you.
V
1. Be ye therefore followers - Imitators. Of God - In forgiving and
loving. O how much more honourable and more happy, to be an
imitator of God, than of Homer, Virgil, or Alexander the Great!
3. But let not any impure love be even named or heard of among
you - Keep at the utmost distance from it, as becometh saints.
4. Nor foolish talking - Tittle tattle, talking of nothing, the
weather, fashions, meat and drink. Or jesting - The word properly
means, wittiness, facetiousness, esteemed by the heathens an half-
virtue. But how frequently even this quenches the Spirit, those
who are tender of conscience know. Which are not convenient -
For a Christian; as neither increasing his faith nor holiness.
6. Because of these things - As innocent as the heathens esteem
them, and as those dealers in vain words would persuade you to
think them.
8. Ye were once darkness - Total blindness and ignorance. Walk
as children of light - Suitably to your present knowledge.
9. The fruit of the light - Opposite to " the unfruitful works of
darkness," chap. iv, 11. Is in - That is, consists in. Goodness and
righteousness and truth - Opposite to the sins spoken of, chap. iv,
25,&c.
11. Reprove them - To avoid them is not enough.
12. In secret - As flying the light.
13. But all things which are reproved, are thereby dragged out into
the light, and made manifest - Shown in their proper colours, by
the light. For whatsoever doth make manifest is light - That is, for
nothing but light, yea, light from heaven, can make anything
manifest.
14. Wherefore he - God. Saith - In the general tenor of his word,
to all who are still in darkness. Awake thou that steepest - In
ignorance of God and thyself; in stupid insensibility. And arise
from the dead - From the death of sin. And Christ shall give thee
light - Knowledge, holiness, happiness.
15. Circumspectly - Exactly, with the utmost accuracy, getting to
the highest pitch of every point of holiness. Not as fools - Who
think not where they are going, or do not make the best of their
way.
16. With all possible care redeeming the time - Saving all you can
for the best purposes; buying every possible moment out of the
hands of sin and Satan; out of the hands of sloth, ease, pleasure,
worldly business; the more diligently, because the present are evil
days, days of the grossest ignorance, immorality, and profaneness.
17. What the will of the Lord is - In every time, place, and
circumstance.
18. Wherein is excess - That is, which leads to debauchery of
every kind. But be ye filled with the Spirit - In all his graces, who
gives a more noble pleasure than wine can do.
19. Speaking to each other - By the Spirit. In the Psalms - Of
David. And hymns - Of praise. And spiritual songs - On any
divine subject. By there being no inspired songs, peculiarly
adapted to the Christian dispensation, as there were to the Jewish,
it is evident that the promise of the Holy Ghost to believers, in the
last days, was by his larger effusion to supply the lack of it.
Singing with your hearts - As well as your voice. To the Lord -
Jesus, who searcheth the heart.
20. Giving thanks - At all times and places. And for all things -
Prosperous or adverse, since all work together for good. In the
name of, or through, our Lord Jesus Christ - By whom we receive
all good things.
22. In the following directions concerning relative duties, the
inferiors are all along placed before the superiors, because the
general proposition is concerning submission; and inferiors ought
to do their duty, whatever their superiors do. Wives, submit
yourselves to your own husbands - Unless where God forbids.
Otherwise, in all indifferent things, the will of the husband is a
law to the wife. As unto the Lord - The obedience a wife pays to
her husband is at the same time paid to Christ himself; he being
head of the wife, as Christ is head of the church.
23. The head - The governor, guide, and guardian of the wife.
And he is the saviour of the body - The church, from all sin and
misery.
24. In everything - Which is not contrary to any command of God.
25. Even as Christ loved the church - Here is the true model of
conjugal affection. With this kind of affection, with this degree of
it, and to this end, should husbands love their wives.
26. That he might sanctify it through the word - The ordinary
channel of all blessings. Having cleansed it - From the guilt and
power of sin. By the washing of water - In baptism; if, with "the
outward and visible sign," we receive the "inward and spiritual
grace."
27. That he might present it - Even in this world. To himself - As
his spouse. A glorious church - All glorious within. Not having
spot - Of impurity from any sin. Or wrinkle - Of deformity from
any decay.
28. As their own bodies - That is, as themselves. He that loveth
his wife loveth himself - Which is not a sin, but an indisputable
duty.
29. His own flesh - That is, himself. Nourisheth and cherisheth -
That is, feeds and clothes it.
30. For we - The reason why Christ nourishes and cherishes the
church is, that close connection between them which is here
expressed in the words of Moses, originally spoken concerning
Eve. Are members - Are as intimately united to Christ, in a
spiritual sense, as if we were literally "flesh of his flesh, and bone
of his bone."
31. For this cause - Because of this intimate union. Gen. ii, 24.
VI
1. Children, obey your parents - In all things lawful. The will of
the parent is a law to the child. In the Lord - For his sake. For this
is right - Manifestly just and reasonable.
2. honour - That is, love, reverence, obey, assist, in all things. The
mother is particularly mentioned, as being more liable to be
slighted than the father. Which is the first commandment with a
promise - For the promise implied in the second commandment
does not belong to the keeping that command in particular, but the
whole law. Exod. xx, 12
3. That thou mayest live long upon the earth - This is usually
fulfilled to eminently dutiful children; and he who lives long and
well has a long seed-time for the eternal harvest. But this promise,
in the Christian dispensation, is to be understood chiefly in a more
exalted and Spiritual sense.
4. And, ye fathers - Mothers are included; but fathers are named,
as being more apt to be stern and severe. Provoke not your
children to wrath - Do not needlessly fret or exasperate them. But
bring them up - With all tenderness and mildness. In the
instruction and discipline of the Lord - Both in Christian
knowledge and practice.
5. Your masters according to the flesh - According to the present
state of things: afterward the servant is free from his master. With
fear and trembling - A proverbial expression, implying the utmost
care and diligence. In singleness of heart - With a single eye to the
providence and will of God.
6. Not with eye-service - Serving them better when under their
eye than at other times. But doing the will of God from the heart -
Doing whatever you do, as the will of God, and with your might.
7. Unto the Lord, and not to men - That is, rather than to men; and
by making every action of common life a sacrifice to God; having
an eye to him in all things, even as if there were no other master.
8. He shall receive the same - That is, a full and adequate
recompence for it.
9. Do the same things to them - That is, act toward them from the
same principle. Forbearing threatening - Behaving with gentleness
and humanity, not in a harsh or domineering way.
10. Brethren - This is the only place in this epistle where he uses
this compellation. Soldiers frequently use it to each other in the
field. Be strong - Nothing less will suffice for such a fight: to be
weak, and remain so, is the way to perish. In the power of his
might - A very uncommon expression, plainly denoting what
great assistance we need as if his might would not do, it must be
the powerful exertion of his might.
11. Put on the whole armour of God - The Greek word means a
complete suit of armour. Believers are said to put on the girdle,
breastplate, shoes; to take the shield of faith, and sword of the
Spirit. The whole armour - As if the armour would scarce do, it
must be the whole armour. This is repeated, ver. 13, because of
the strength and subtilty of our adversaries, and because of an
"evil day" of sore trial being at hand.
12. For our wrestling is not only, not chiefly, against flesh and
blood - Weak men, or fleshly appetites. But against principalities,
against powers - The mighty princes of all the infernal legions.
And great is their power, and that likewise of those legions whom
they command. Against the rulers of the world - Perhaps these
principalities and powers remain mostly in the citadel of their
kingdom of darkness. But there are other evil spirits who range
abroad, to whom the provinces of the world are committed. Of the
darkness - This is chiefly spiritual darkness. Of this age - Which
prevails during the present state of things. Against wicked spirits -
Who continually oppose faith, love, holiness, either by force or
fraud; and labour to infuse unbelief, pride, idolatry malice, envy,
anger, hatred. In heavenly places - Which were once their abode,
and which they still aspire to, as far as they are permitted.
13. In the evil day - The war is perpetual; but the fight is one day
less, another more, violent. The evil day is either at the approach
of death, or in life; may be longer or shorter and admits of
numberless varieties. And having done all, to stand - That ye may
still keep on your armour, still stand upon your guard, still watch
and pray; and thus ye will be enabled to endure unto the end, and
stand with joy before the face of the Son of Man.
14. Having your loins girt about - That ye may be ready for every
motion. With truth - Not only with the truths of the gospel, but
with "truth in the inward parts;" for without this all our knowledge
of divine truth will prove but a poor girdle "in the evil day." So
our Lord is described, Isaiah xi, 5. And as a girded man is always
ready to go on, so this seems to intimate an obedient heart, a ready
will. Our Lord adds to the loins girded, the lights burning, Luke
xii, 35; showing that watching and ready obedience are the
inseparable companions of faith and love. And having on the
breastplate of righteousness - The righteousness of a spotless
purity, in which Christ will present us faultless before God,
through the merit of his own blood. With this breastplate our Lord
is described, Isaiah lix, 17. In the breast is the seat of conscience,
which is guarded by righteousness. No armour for the back is
mentioned. We are always to face our enemies.
15. And your feet shod with the preparation of the gospel - Let
this be always ready to direct and confirm you in every step. This
part of the armour, for the feet, is needful, considering what a
journey we have to go; what a race to run. Our feet must be so
shod, that our footsteps slip not. To order our life and
conversation aright, we are prepared by the gospel blessing, the
peace and love of God ruling in the heart, Colossians iii, 14, 15.
By this only can we tread the rough ways, surmount our
difficulties, and hold out to the end.
16. Above or over all - As a sort of universal covering to every
other part of the armour itself, continually exercise a strong and
lively faith. This you may use as a shield, which will quench all
the fiery darts, the furious temptations, violent and sudden
injections of the devil.
17. And take for an helmet the hope of salvation - 1 Thess. v, 8.
The head is that part which is most carefully to be defended. One
stroke here may prove fatal. The armour for this is the hope of
salvation. The lowest degree of this hope is a confidence that God
will work the whole work of faith in us; the highest is a full
assurance of future glory, added to the experimental knowledge of
pardoning love. Armed with this helmet, the hope of the joy set
before him, Christ "endured the cross, and despised the shame,"
Heb. xii, 2. And the sword of the Spirit, the word of God - This
Satan cannot withstand, when it is edged and wielded by faith.
Till now our armour has been only defensive. But we are to attack
Satan, as well as secure ourselves; the shield in one hand, and the
sword in the other. Whoever fights with the powers of hell will
need both. He that is covered with armour from head to foot, and
neglects this, will be foiled after all. This whole description shows
us how great a thing it is to be a Christian. The want of any one
thing makes him incomplete. Though he has his loins girt with
truth, righteousness for a breastplate, his feet shod with the
preparation of the gospel, the shield of faith, the helmet of
salvation, and the sword of the Spirit; yet one thing he wants after
all. What is that? It follows,
18. Praying always - At all times, and on every occasion, in midst
of all employments, inwardly praying without ceasing. By the
Spirit - Through the influence of the Holy Spirit. With all prayer -
With all sort of prayer, public, private, mental, vocal. Some are
careful in respect of one kind of prayer, and negligent in others. If
we would have the petitions we ask, let us use all. Some there are
who use only mental prayer or ejaculations, and think they are in a
state of grace, and use a way of worship, far superior to any other:
but such only fancy themselves to be above what is really above
them; it requiring far more grace to be enabled to pour out a
fervent and continued prayer, than to offer up mental aspirations.
And supplication - Repeating and urging our prayer, as Christ did
in the garden. And watching - Inwardly attending on God, to
know his will, to gain power to do it, and to attain to the blessings
we desire. With all perseverance - Continuing to the end in this
holy exercise. And supplication for all the saints - Wrestling in
fervent, continued intercession for others, especially for the
faithful, that they may do all the will of God, and be steadfast to
the end. Perhaps we receive few answers to prayer, because we do
not intercede enough for others.
19. By the opening my mouth - Removing every inward and every
outward hindrance.
20. An ambassador in bonds - The ambassadors of men usually
appear in great pomp. How differently does the ambassador of
Christ appear!
21. Ye also - As well as others.
22. That he might comfort your hearts - By relating the supports I
find from God, and the success of the gospel.
23. Peace - This verse recapitulates the whole epistle.
24. In sincerity - Or in incorruption; without corrupting his
genuine gospel, without any mixture of corrupt affections. And
that with continuance, till grace issue in glory.
NOTES ON
ST. PAUL'S EPISTLE TO THE
PHILIPPIANS
PHILIPPI was so called from Philip, king of Macedonia, who
much enlarged and beautified it. Afterwards it became a Roman
colony, and the chief city of that part of Macedonia. Hither St.
Paul was sent by a vision to preach and here, not long after his
coming, he was shamefully entreated. Nevertheless many were
converted by him, during the short time of his abode there; by
whose liberality he was more assisted than by any other church of
his planting. And they had now sent large assistance to him by
Epaphroditus; by whom he returns them this epistle. It contains
six parts:
I. The inscription, Chap. i. 1, 2
II. Thanksgiving and prayers for them, 3-11
III.He relates his present state and good hope: 12-24
Whence he exhorts them,
1. While he remains with them to walk worthy of the gospel, 25-
30 ii. 1-16
2. Though he should be killed, to rejoice with him, 17, 18
And promises,
1. To certify them of all things by Timotheus, 19-24
2. In the mean time to send Epaphroditus, 25-30
IV. He exhorts them to rejoice, iii. 1-3 admonishing them to
beware of false teachers, and to imitate the true, 2-21
commending concord, iv. 1-3
He again exhorts them to joy and meekness 4-7 and to whatsoever
things are excellent, 8-9
V. He accepts of their liberality, 10-20
VI. The conclusion, 21-23
PHILIPPIANS
I
1. Servants - St. Paul, writing familiarly to the Philippians, does
not style himself an apostle. And under the common title of
servants, he tenderly and modestly joins with himself his son
Timotheus, who had come to Philippi not long after St. Paul had
received him, Acts xvi, 3, 12. To all the saints - The apostolic
epistles were sent more directly to the churches, than to the
pastors of them. With the bishops and deacons - The former
properly took care of the internal state, the latter, of the externals,
of the church, 1 Tim. iii, 2-8; although these were not wholly
confined to the one, neither those to the other. The word bishops
here includes all the presbyters at Philippi, as well as the ruling
presbyters: the names bishop and presbyter, or elder, being
promiscuously used in the first ages.
4. With joy - After the epistle to the Ephesians, wherein love
reigns, follows this, wherein there is perpetual mention of joy.
"The fruit of the Spirit is love, joy." And joy peculiarly enlivens
prayer. The sum of the whole epistle is, I rejoice. Rejoice ye.
5. The sense is, I thank God for your fellowship with us in all the
blessings of the gospel, which I have done from the first day of
your receiving it until now.
6. Being persuaded - The grounds of which persuasion are set
down in the following verse. That he who hath begun a good work
in you, will perfect it until the day of Christ - That he who having
justified, hath begun to sanctify you, will carry on this work, till it
issue in glory.
7. As it is right for me to think this of you all - Why? He does not
say, "Because of an eternal decree;" or, "Because a saint must
persevere;" but, because I have you in my heart, who were all
partakers of my grace - That is, because ye were all (for which I
have you in my heart, I bear you the most grateful and tender
affection) partakers of my grace - That is, sharers in the afflictions
which God vouchsafed me as a grace or favour, ver. 29, 30; both
in my bonds, and when I was called forth to answer for myself,
and to confirm the gospel. It is not improbable that, after they had
endured that great trial of affliction, God had sealed them unto
full victory, of which the apostle had a prophetic sight.
8. I long for you with the bowels of Jesus Christ - In Paul, not
Paul lives, but Jesus Christ. Therefore he longs for them with the
bowels, the tenderness, not of Paul, but of Jesus Christ.
9. And this I pray, that your love - Which they had already shown.
May abound yet more and more - The fire which burned in the
apostle never says, It is enough. In knowledge and in all spiritual
sense - Which is the ground of all spiritual knowledge. We must
be inwardly sensible of divine peace, joy, love; otherwise, we
cannot know what they are.
10. That ye may try - By that spiritual sense. The things that are
excellent - Not only good, but the very best; the superior
excellence of which is hardly discerned, but by the adult
Christian. That ye may be inwardly sincere - Having a single eye
to the very best things, and a pure heart. And outwardly without
offense - Holy, unblamable in all things.
11. Being filled with the fruits of righteousness, which are
through Jesus Christ, to the glory and praise of God - Here are
three properties of that sincerity which is acceptable to God:
1. It must bear fruits, the fruits of righteousness, all inward and
outward holiness, all good tempers, words, and works; and that so
abundantly, that we may be filled with them.
2. The branch and the fruits must derive both their virtue and their
very being from the all - supporting, all - supplying root, Jesus
Christ.
3. As all these flow from the grace of Christ, so they must issue in
the glory and praise of God.
12. The things concerning me - My sufferings. Have fallen out
rather to the furtherance, than, as you feared, the hindrance, of the
gospel.
13. My bonds in Christ - Endured for his sake. Have been made
manifest - Much taken notice of. In the whole palace - Of the
Roman emperor.
14. And many - Who were before afraid. Trusting in the Lord
through my bonds - When they observed my constancy, and
safety not withstanding, are more bold.
15, 16. Some indeed preach Christ out of contention - Envying St.
Paul's success, and striving to hurt him thereby. Not sincerely -
From a real desire to glorify God. But supposing - Though they
were disappointed. To add more affliction to my bonds - By
enraging the Roman against me.
17. But the others out of love - To Christ and me. Knowing - Not
barely, supposing. That I am set - Literally, I lie; yet still going
forward in his work. He remained at Rome as an ambassador in a
place where he is employed on an important embassy.
18. In pretense - Under colour of propagating the gospel. In truth -
With a real design so to do.
19. This shall turn to my salvation - Shall procure me an higher
degree of glory. Through your prayer - Obtaining for me a larger
supply of the Spirit.
20. As always - Since my call to the apostleship. In my body -
however it may be disposed of. How that might be, he did not yet
know. For the apostles did not know all things; particularly in
things pertaining to themselves, they had room to exercise faith
and patience.
21. To me to live is Christ - To know, to love, to follow Christ, is
my life, my glory, my joy.
22. Here he begins to treat of the former clause of the preceding
verse. Of the latter he treats, chap. ii, 17. But if I am to live is the
flesh, this is the fruit of my labour - This is the fruit of my living
longer, that I can labour more. Glorious labour! desirable fruit! in
this view, long life is indeed a blessing. And what I should choose
I know not - That is, if it were left to my choice.
23. To depart - Out of bonds, flesh, the world. And to be with
Christ - In a nearer and fuller union. It is better to depart; it is far
better to be with Christ.
25. I know - By a prophetic notice given him while he was writing
this. That I shall continue some time longer with you - And
doubtless he did see them after this confinement.
27. Only - Be careful for this, and nothing else. Stand fast in one
spirit - With the most perfect unanimity. Striving together - With
united strength and endeavours. For the faith of the gospel - For
all the blessings revealed and promised therein.
28. Which - Namely, their being adversaries to the word of God,
and to you the messengers of God. Is an evident token - That they
are in the high road to perdition; and you, in the way of salvation.
29. For to you it is given - As a special token of God's love, and of
your being in the way of salvation.
30. Having the same kind of conflict with your adversaries, which
ye saw in me - When I was with you, Acts xvi, 12, 19, &c.
II
1. If there be therefore any consolation - In the grace of Christ. If
any comfort - In the love of God. If any fellowship of the Holy
Ghost; if any bowels of mercies - Resulting therefrom; any tender
affection towards each other.
2. Think the same thing - Seeing Christ is your common Head.
Having the same love - To God, your common Father. Being of
one soul - Animated with the same affections and tempers, as ye
have all drank ill to one spirit. Of one mind - Tenderly rejoicing
and grieving together.
3. Do nothing through contention - Which is inconsistent with
your thinking the same thing. Or vainglory - Desire of praise,
which is directly opposite to the love of God. But esteem each the
others better than themselves - (For every one knows more evil of
himself than he can of another:) Which is a glorious fruit of the
Spirit, and an admirable help to your continuing "of one soul."
4. Aim not every one at his own things - Only. If so, ye have not
bowels of mercies.
6. Who being in the essential form - The incommunicable nature.
Of God - From eternity, as he was afterward in the form of man;
real God, as real man. Counted it no act of robbery - That is the
precise meaning of the words, - no invasion of another's
prerogative, but his own strict and unquestionable right. To be
equal with God - the word here translated equal, occurs in the
adjective form five or six times in the New Testament, Matt. xx,
12; Luke vi, 34; John v, 18; Acts xi, 17; Rev. xxi, 16. In all which
places it expresses not a bare resemblance, but a real and proper
equalitg. It here implies both the fulness and the supreme height
of the Godhead; to which are opposed, he emptied and he
humbled himself.
7. Yet - He was so far from tenaciously insisting upon, that he
willingly relinquished, his claim. He was content to forego the
glories of the Creator, and to appear in the form of a creature; nay,
to be made in the likeness of the fallen creatures; and not only to
share the disgrace, but to suffer the punishment, due to the
meanest and vilest among them all. He emptied himself - Of that
divine fulness, which he received again at his exaltation. Though
he remained full, John i, 14, yet he appeared as if he had been
empty; for he veiled his fulness from the sight of men and angels.
Yea, he not only veiled, but, in some sense, renounced, the glory
which he had before the world began. Taking - And by that very
act emptying himself. The form of a servant - The form, the
likeness, the fashion, though not exactly the same, are yet nearly
related to each other. The form expresses something absolute; the
likeness refers to other things of the same kind; the fashion
respects what appears to sight and sense. Being made in the
likeness of men - A real man, like other men. Hereby he took the
form of a servant.
8. And being found in fashion as a man - A common man, without
any peculiar excellence or comeliness. He humbled himself - To a
still greater depth. Becoming obedient - To God, though equal
with him. Even unto death - The greatest instance both of
humiliation and obedience. Yea, the death of the cross - Inflicted
on few but servants or slaves.
9. Wherefore - Because of his voluntary humiliation and
obedience. He humbled himself; but God hath exalted him - So
recompensing his humiliation. And hath given him - So
recompensing his emptying himself. A name which is above
every name - Dignity and majesty superior to every creature.
10. That every knee - That divine honour might be paid in every
possible manner by every creature. Might bow - Either with love
or trembling. Of those in heaven, earth, under the earth - That is,
through the whole universe.
11. And every tongue - Even of his enemies. Confess that Jesus
Christ is Lord - Jehovah; not now "in the form of a servant," but
enthroned in the glory of God the Father.
12. Wherefore - Having proposed Christ's example, he exhorts
them to secure the salvation which Christ has purchased. As ye
have always - Hitherto. Obeyed - Both God, and me his minister.
Now in my absence - When ye have not me to instruct, assist, and
direct you. Work out your own salvation - Herein let every man
aim at his own things. With fear and trembling - With the utmost
care and diligence.
13. For it is God - God alone, who is with you, though I am not.
That worketh in you according to his good pleasure - Not for any
merit of yours. Yet his influences are not to supersede, but to
encourage, our own efforts. Work out your own salvation - Here
is our duty. For it is God that worketh in you - Here is our
encouragement. And O, what a glorious encouragement, to have
the arm of Omnipotence stretched out for our support and our
succor!
14. Do all things - Not only without contention, ver. 3, but even
without murmurings and disputings - Which are real, though
smaller, hindrances of love.
15. That ye may be blameless - Before men. And simple - Before
God, aiming at him alone. As the sons of God - The God of love;
acting up to your high character. Unrebukable in the midst of a
crooked - Guileful, serpentine, and perverse generation - Such as
the bulk of mankind always were. Crooked - By a corrupt nature,
and yet more perverse by custom and practice.
17. Here he begins to treat of the latter clause of chap. i, 22. Yea,
and if I be offered - Literally, If I be poured out. Upon the
sacrifice of your faith - The Philippians, as the other converted
heathens, were a sacrifice to God through St. Paul's ministry,
Rom. xv, 16. And as in sacrificing, wine was poured at the foot of
the altar, so he was willing that his blood should be poured out.
The expression well agrees with that kind of martyrdom by which
he was afterwards offered up to God.
18. Congratulate me - When I am offered up.
19. When I know - Upon my return, that ye stand steadfast.
20. I have none - Of those who are now with me.
21. For all - But Timotheus. Seek their own - Ease, safety,
pleasure, or profit. Amazing! In that golden age of the church,
could St. Paul throughly approve of one only, among all the
labourers that were with him? chap. i, 14, 17. And how many do
we think can now approve themselves to God? Not the things of
Jesus Christ - They who seek these alone, will sadly experience
this. They will find few helpers likeminded with themselves,
willing naked to follow a naked Master.
22. As a son with his father - He uses an elegant peculiarity of
phrase, speaking partly as of a son, partly as of a fellowlabourer.
25. To send Epaphroditus - Back immediately. Your messenger -
The Philippians had sent him to St. Paul with their liberal
contribution.
26. He was full of heaviness - Because he supposed you would be
afflicted at hearing that he was sick.
27. God had compassion on him - Restoring him to health.
28. That I may be the less sorrowful - When I know you are
rejoicing.
30. To supply your deficiency of service - To do what you could
not do in person.
III
1. The same things - Which you have heard before.
2. Beware of dogs - Unclean, unholy, rapacious men. The title
which the Jews usually gave the gentiles, he returns upon
themselves. The concision - Circumcision being now ceased, the
apostle will not call them the circumcision, but coins a term on
purpose, taken from a Greek word used by the LXX, Lev. xxi, 5,
for such a cutting as God had forbidden.
3. For we - Christians. Are the only true circumcision - The
people now in covenant with God. Who worship God in spirit -
Not barely in the letter, but with the spiritual worship of inward
holiness. And glory in Christ Jesus - As the only cause of all our
blessings. And have no confidence in the flesh - In any outward
advantage or prerogative.
4. Though I - He subjoins this in the singular number, because the
Philippians could not say thus.
5. Circumcised the eighth day - Not at ripe age, as a proselyte. Of
the tribe of Benjamin - Sprung from the wife, not the handmaid.
An Hebrew of Hebrews - By both my parents; in everything,
nation, religion, language. Touching the law, a pharisee - One of
that sect who most accurately observe it.
6. Having such a zeal for it as to persecute to the death those who
did not observe it. Touching the righteousness which is described
and enjoined by the Law - That is, external observances,
blameless.
7. But all these things, which I then accounted gain, which were
once my confidence, my glory, and joy, those, ever since I have
believed, I have accounted loss, nothing worth in comparison of
Christ.
8. Yea, I still account both all these and all things else to be mere
loss, compared to the inward, experimental knowledge of Christ,
as my Lord, as my prophet, priest, and king, as teaching me
wisdom, atoning for my sins, and reigning in my heart. To refer
this to justification only, is miserably to pervert the whole scope
of the words. They manifestly relate to sanctification also; yea, to
that chiefly. For whom I have actually suffered the loss of all
things - Which the world loves, esteems, or admires; of which I
am so far from repenting, that I still account them but dung - The
discourse rises. Loss is sustained with patience, but dung is cast
away with abhorrence. The Greek word signifies any, the vilest
refuse of things, the dross of metals, the dregs of liquors, the
excrements of animals, the most worthless scraps of meat, the
basest offals, fit only for dogs. That I may gain Christ - He that
loses all things, not excepting himself, gains Christ, and is gained
by Christ. And still there is more; which even St. Paul speaks of
his having not yet gained.
9. And be found by God ingrafted in him, not having my own
righteousness, which is of the law - That merely outward
righteousness prescribed by the law, and performed by my own
strength. But that inward righteousness which is through faith -
Which can flow from no other fountain. The righteousness which
is from God - From his almighty Spirit, not by my own strength,
but by faith alone. Here also the apostle is far from speaking of
justification only.
10. The knowledge of Christ, mentioned in the eighth verse, is
here more largely explained. That I may know him - As my
complete saviour. And the power of his resurrection - Raising me
from the death of sin, into all the life of love. And the fellowship
of his sufferings - Being crucified with him. And made
conformable to his death - So as to be dead to all things here
below.
11. The resurrection of the dead - That is, the resurrection to
glory.
12. Not that I have already attained - The prize. He here enters on
a new set of metaphors, taken from a race. But observe how, in
the utmost fervour, he retains his sobriety of spirit. Or am already
perfected - There is a difference between one that is perfect, and
one that is perfected. The one is fitted for the race, ver. 15; the
other, ready to receive the prize. But I pursue, if I may apprehend
that - Perfect holiness, preparatory to glory. For, in order to which
I was apprehended by Christ Jesus - Appearing to me in the way,
Acts xxvi, 14. The speaking conditionally both here and in the
preceding verse, implies no uncertainty, but only the difficulty of
attaining.
13. I do not account myself to have apprehended this already; to
be already possessed of perfect holiness.
14. Forgetting the things that are behind - Even that part of the
race which is already run. And reaching forth unto - Literally,
stretched out over the things that are before - Pursuing with the
whole bent and vigour of my soul, perfect holiness and eternal
glory. In Christ Jesus - The author and finisher of every good
thing.
15. Let us, as many as are perfect - Fit for the race, strong in faith;
so it means here. Be thus minded - Apply wholly to this one thing.
And if in anything ye - Who are not perfect, who are weak in
faith. Be otherwise minded - Pursuing other things. God, if ye
desire it, shall reveal even this unto you - Will convince you of it.
16. But let us take care not to lose the ground we have already
gained. Let us walk by the same rule we have done hitherto.
17. Mark them - For your imitation.
18. Weeping - As he wrote. Enemies of the cross of Christ - Such
are all cowardly, all shamefaced, all delicate Christians.
19. Whose end is destruction - This is placed in the front, that
what follows may be read with the greater horror. Whose God is
their belly - Whose supreme happiness lies in gratifying their
sensual appetites. Who mind - Relish, desire, seek, earthly things.
20. Our conversation - The Greek word is of a very extenslve
meaning: our citizenship, our thoughts, our affections, are already
in heaven.
21. Who will transform our vile body - Into the most perfect state,
and the most beauteous form. It will then be purer than the
unspotted firmament, brighter than the lustre of the stars and,
which exceeds all parallel, which comprehends all perfection, like
unto his glorious body - Like that wonderfully glorious body
which he wears in his heavenly kingdom, and on his triumphant
throne.
IV
1. So stand - As ye have done hitherto.
2. I beseech - He repeats this twice, as if speaking to each face to
face, and that with the utmost tenderness.
3. And I entreat thee also, true yokefellow - St. Paul had many
fellowlabourers, but not many yokefellows. In this number was
Barnabas first, and then Silas, whom he probably addresses here;
for Silas had been his yokefellow at the very place, Acts xvi, 19.
Help those women who laboured together with me - Literally,
who wrestled. The Greek word doth not imply preaching, or
anything of that kind; but danger and toil endured for the sake of
the gospel, which was also endured at the same time, probably at
Philippi, by Clement and my other fellowlabourers - This is a
different word from the former, and does properly imply
fellowpreachers. Whose names, although not set down here, are in
the book of life - As are those of all believers. An allusion to the
wrestlers in the Olympic games, whose names were all enrolled in
a book. Reader, is thy name there? Then walk circumspectly, lest
the Lord blot thee out of his book!
5. Let your gentleness - Yieldingness, sweetness of temper, the
result of joy in the Lord. Be known - By your whole behaviour.
To all men - Good and bad, gentle and froward. Those of the
roughest tempers are good natured to some, from natural
sympathy and various motives; a Christian, to all. The Lord - The
judge, the rewarder, the avenger. Is at hand - Standeth at the door.
6. Be anxiously careful for nothing - If men are not gentle towards
you, yet neither on this, nor any other account, be careful, but
pray. Carefulness and prayer cannot stand together. In every thing
- Great and small. Let your requests be made known - They who
by a preposterous shame or distrustful modesty, cover, stifle, or
keep in their desires, as if they were either too small or too great,
must be racked with care; from which they are entirely delivered,
who pour them out with a free and filial confidence. To God - It is
not always proper to disclose them to men. By supplication -
Which is the enlarging upon and pressing our petition. With
thanksgiving - The surest mark of a soul free from care, and of
prayer joined with true resignation. This is always followed by
peace. Peace and thanksgiving are both coupled together,
Colossians iii, 15.
7. And the peace of God - That calm, heavenly repose, that
tranquility of spirit, which God only can give. Which surpasseth
all understanding - Which none can comprehend, save he that
receiveth it. Shall keep - Shall guard, as a garrison does a city.
Your hearts - Your affections. Your minds - Your understandings,
and all the various workings of them; through the Spirit and
power of Christ Jesus, in the knowledge and love of God. Without
a guard set on these likewise, the purity and vigour of our
affections cannot long be preserved.
8. Finally - To sum up all. Whatsoever things are true - Here are
eight particulars placed in two fourfold rows; the former
containing their duty; the latter, the commendation of it. The first
word in the former row answers the first in the latter; the second
word, the second and so on. True - In speech. Honest - In action.
Just - With regard to others. Pure - With regard to yourselves.
Lovely - And what more lovely than truth? Of good report - As is
honesty, even where it is not practiced. If there be any virtue -
And all virtues are contained in justice. If there be any praise - In
those things which relate rather to ourselves than to our
neighbour. Think on these things - That ye may both practice
them yourselves, and recommend them to others.
9. The things which ye have learned - As catechumens. And
received - By continual instructions. And heard and seen - In my
life and conversation. These do, and the God of peace shall be
with you - Not only the peace of God, but God himself, the
fountain of peace.
10. I rejoiced greatly - St. Paul was no Stoic: he had strong
passions, but all devoted to God. That your care of me hath
flourished again - As a tree blossoms after the winter. Ye wanted
opportunity - Either ye had not plenty yourselves, or you wanted a
proper messenger.
11. I have learned - From God. He only can teach this. In
everything, therewith to be content - Joyfully and thankfully
patient. Nothing less is Christian content. We may observe a
beautiful gradation in the expressions, I have learned; I know; I
am instructed; I can.
12. I know how to be abased - Having scarce what is needful for
my body. And to abound - Having wherewith to relieve others
also. Presently after, the order of the words is inverted, to intimate
his frequent transition from scarcity to plenty, and from plenty to
scarcity. I am instructed - Literally, I am initiated in that mystery,
unknown to all but Christians. Both to be full and to be hungry -
For one day. Both to abound and to want - For a longer season.
13. I can do all things - Even fulfil all the will of God.
15. In the beginning of the gospel - When it was first preached at
Philippi. In respect of giving - On your part. And receiving - On
mine.
17. Not that I desire - For my own sake, the very gift which I
receive of you.
18. An odour of a sweet smell - More pleasing to God than the
sweetest perfumes to men.
19. All your need - As ye have mine. According to his riches in
glory - In his abundant, eternal glory.
NOTES ON
ST. PAUL'S EPISTLE TO THE
COLOSSIANS
COLOSSE was a city of the Greater Phrygia, not far from
Laodicea and Hierapolis. Though St. Paul preached in many parts
of Phrygia, yet he never had been at this city. It had received the
gospel by the preaching of Epaphras, who was with St. Paul when
he wrote this epistle. It seems the %Colossians were now in
danger of being seduced by those who strove to blend Judaism, or
heathen superstitions, with Christianity; pretending that God,
because of his great majesty, was not to be approached but by the
mediation of angels; and that they were certain rites and
observances, chiefly borrowed from the law, whereby these
angels might be made our friends. In opposition to them, the
apostle,
1. Commends the knowledge of Christ, as more excellent than all
other, and so entire and perfect that no other knowledge was
necessary for a Christian. He shows,
2. That Christ is above all angels, who are only his servants; and
that, being reconciled to God through him, we have free access to
him in all our necessities. This epistle contains,
I. The inscription, Chap. i. 1, 2
II. The doctrine, wherein the apostle pathetically explains the
mystery of Christ,
By thanksgiving for the Colossians, 3-8
By prayers for them, 9-23
With a declaration of his affection for them, 24-29 ii. 1-3
II. The exhortation,
1. General, wherein he excites them to perseverance, and warns
them not to be deceived, 4-8
Describes again the mystery of Christ in order, 9-15
And in the same order, draws his admonitions,
1. From Christ the head, 16-19
2. From his death, 20-23
3. From his exaltation, iii. 1-4
2. Particular, 5-9
1. To avoid several vices,
2. To practice several virtues, 10, 11
Especially to love one another, 12-15
And study the scriptures 16, 17
3. To the relative duties of wives and husbands,. 18, 19
Children and parents, 20, 21
Servants and masters, 22-25 iv.1
Final, to prayer, 2-4 to spiritual wisdom 5, 6
V. The conclusion, 7-16
COLOSSIANS
I
2. The saints-This word expresses their union with God. And
brethren - This, their union with their fellow-Christians.
3. We give thanks - There is a near resemblance between this
epistle, and those to the Ephesians and Philippians.
5. Ye heard before - I wrote to you. In the word of truth, of the
gospel - The true gospel preached to you.
6. It bringeth forth fruit in all the world - That is, in every place
where it is preached. Ye knew the grace of God in truth - Truly
experienced the gracious power of God.
7. The fellowservant - Of Paul and Timotheus.
8. Your love in the Spirit - Your love wrought in you by the
Spirit.
9. We pray for you - This was mentioned in general, Colossians i,
3, but now more particularly. That ye may be filled with the
knowledge of his will - Of his revealed will. In all wisdom - With
all the wisdom from above. And spiritual understanding - To
discern by that light whatever agrees with, or differs from, his
will.
10. That, knowing his whole will, ye may walk worthy of the
Lord, unto all pleasing - So as actually to please him in all things;
daily increasing in the living, experimental knowledge of God,
our Father, saviour, Sanctifier.
11. Strengthened unto all patience and longsuffering with
joyfulness - This is the highest point: not only to know, to do, to
suffer, the whole will of God; but to suffer it to the end, not barely
with patience, but with thankful joy.
12. Who, by justifying and sanctifying us, hath made us meet for
glory.
13. Power detains reluctant captives, a kingdom cherishes willing
subjects. His beloved Son - This is treated of in the fifteenth and
following verses.
14. In whom we have redemption - This is treated of from the
middle of Colossians i, 18. The voluntary passion of our Lord
appeased the Father's wrath, obtained pardon and acceptance for
us, and, consequently, dissolved the dominion and power which
Satan had over us through our sins. So that forgiveness is the
beginning of redemption, as the resurrection is the completion of
it.
15. Who is - By describing the glory of Christ, and his pre-
eminence over the highest angels, the apostle here lays a
foundation for the reproof of all worshippers of angels. The image
of the invisible God - Whom none can represent, but his only
begotten Son; in his divine nature the invisible image, in his
human the visible image, of the Father. The first begotten of every
creature - That is, begotten before every creature; subsisting
before all worlds, before all time, from all eternity.
16. For - This explains the latter part of the preceding verse.
Through implies something prior to the particles by and for; so
denoting the beginning, the progress, and the end. Him - This
word, frequently repeated, signifies his supreme majesty, and
excludes every creature. Were created all things that are in heaven
- And heaven itself. But the inhabitants are named, because more
noble than the house. Invisible - The several species of which are
subjoined. Thrones are superior to dominions; principalities, to
powers. Perhaps the two latter may express their office with
regard to other creatures: the two former may refer to God, who
maketh them his chariots, and, as it were, rideth upon their wings.
17. And he is before all things - It is not said, he was: he is from
everlasting to everlasting. And by him all things consist - The
original expression not only implies, that he sustains all things in
being, but more directly, All things were and are compacted in
him into one system. He is the cement, as well as support, of the
universe. And is he less than the supreme God?
18. And - From the whole he now descends to the most eminent
part, the church. He is the head of the church - Universal; the
supreme and only head both of influence and of government to the
whole body of believers. Who is - The repetition of the expression
{ Colossians i, 15} points out the entrance on a new paragraph.
The beginning - Absolutely, the Eternal. The first begotten from
the dead - From whose resurrection flows all the life, spiritual and
eternal, of all his brethren. That in all things - Whether of nature
or grace. He might have the pre-eminence - Who can sound this
depth?
19. For it pleased the Father that all fulness - All the fulness of
God. Should dwell in him - Constantly, as in a temple; and always
ready for our approach to him.
20. Through the blood of the cross - The blood shed thereon.
Whether things on earth - Here the enmity began: therefore this is
mentioned first. Or things in heaven - Those who are now in
paradise; the saints who died before Christ came.
21. And you that were alienated, and enemies - Actual alienation
of affection makes habitual enmity. In your mind - Both your
understanding and your affections. By wicked works - Which
continually feed and increase inward alienation from, and enmity
to, God. He hath now reconciled - From the moment ye believed.
22. By the body of his flesh - So distinguished from his body, the
church. The body here denotes his entire manhood. Through death
- Whereby he purchased the reconciliation which we receive by
faith. To present you - The very end of that reconciliation. Holy -
Toward God. Spotless - In yourselves. Unreprovable - As to your
neighbour.
23. If ye continue in the faith - Otherwise, ye will lose all the
blessings which ye have already begun to enjoy. And be not
removed from the hope of the gospel - The glorious hope of
perfect love. Which is preached - Is already begun to be preached
to every creature under heaven.
24. Now I rejoice in my sufferings for you, and fill up - That is,
whereby I fill up. That which is behind of the sufferings of Christ
- That which remains to be suffered by his members. These are
termed the sufferings of Christ,
1. Because the suffering of any member is the suffering of the
whole; and of the head especially, which supplies strength, spirits,
sense, and motion to all.
2. Because they are for his sake, for the testimony of his truth.
And these also are necessary for the church; not to reconcile it to
God, or satisfy for sin, (for that Christ did perfectly,) but for
example to others, perfecting of the saints, and increasing their
reward.
25. According to the dispensation of God which is given me - Or,
the stewardship with which I am intrusted.
26. The mystery - Namely, Christ both justifying and sanctifying
gentiles, as well as Jews. Which hath been comparatively hid
from former ages and past generations of men.
27. Christ dwelling and reigning in you, The hope of glory - The
ground of your hope.
28. We teach the ignorant, and admonish them that are already
taught.
II
1. How great a conflict - Of care, desire, prayer. As many as have
not seen my face - Therefore, in writing to the Colossians, he
refrains from those familiar appellations, "Brethren," "Beloved."
2. Unto all riches of the full assurance of understanding, unto the
acknowledgment of the mystery of God - That is, unto the fullest
and clearest understanding and knowledge of the gospel.
6. So walk in him - In the same faith, love, holiness.
7. Rooted in him - As the vine. Built - On the sure foundation.
8. Through philosophy and empty deceit - That is, through the
empty deceit of philosophy blended with Christianity. This the
apostle condemns,
1. Because it was empty and deceitful, promising happiness, but
giving none.
2. Because it was grounded, not on solid reason, but the traditions
of men, Zeno, Epicurus, and the rest. And,
3. Because it was so shallow and superficial, not advancing
beyond the knowledge of sensible things; no, not beyond the first
rudiments of them.
9. For in him dwelleth - Inhabiteth, continually abideth, all the
fulness of the Godhead. Believers are "filled with all the fulness
of God," Eph. iii, 19. But in Christ dwelleth all the fulness of the
Godhead; the most full Godhead; not only divine powers, but
divine nature, Colossians i, 19. Bodily - Personally, really,
substantially. The very substance of God, if one might so speak,
dwells in Christ in the most full sense.
10. And ye - Who believe. Are filled with him - John i, 16. Christ
is filled with God, and ye are filled with Christ. And ye are filled
by him. The fulness of Christ overflows his church, Psalm cxxxiii,
3. He is originally full. We are filled by him with wisdom and
holiness. Who is the head of all principality and power - Of angels
as well as men Not from angels therefore, but from their head, are
we to ask whatever we stand in need of.
11. By whom also ye have been circumcised - Ye have received
the spiritual blessings typified of old by circumcision. With a
circumcision not performed with hands - By an inward, spiritual
operation. In putting off, not a little skin, but the whole body of
the sins of the flesh - All the sins of your evil nature. By the
circumcision of Christ - By that spiritual circumcision which
Christ works in your heart.
12. Which he wrought in you, when ye were as it were buried
with him in baptism - The ancient manner of baptizing by
immersion is as manifestly alluded to here, as the other manner of
baptizing by sprinkling or pouring of water is, Heb. x, 22. But no
stress is laid on the age of the baptized, or the manner of
performing it, in one or the other; but only on our being risen with
Christ, through the powerful operation of God in the soul; which
we cannot but know assuredly, if it really is so: and if we do not
experience this, our baptism has not answered the end of its
institution. By which ye are also risen with him - From the death
of sin to the life of holiness. It does not appear, that in all this St.
Paul speaks of justification at all, but of sanctification altogether.
13. And you who were dead - Doubly dead to God, not only
wallowing in trespasses, outward sins, but also in the
uncircumcision of your flesh - A beautiful expression for original
sin, the inbred corruption of your nature, your uncircumcised
heart and affections. Hath he - God the Father. Quickened
together with him - Making you partakers of the power of his
resurrection. It is evident the apostle thus far speaks, not of
justification, but of sanctification only.
14. Having blotted out - in consequence of his gracious decrees,
that Christ should come into the world to save sinners, and that
whosoever believeth on him should have everlasting life. The
handwriting against us - Where a debt is contracted, it is usually
testified by some handwriting; and when the debt is forgiven, the
handwriting is destroyed, either by blotting it out, by taking it
away, or by tearing it. The apostle expresses in all these three
ways, God's destroying the handwriting which was contrary to us,
or at enmity with us. This was not properly our sins themselves,
(they were the debt,) but their guilt and cry before God.
15. And having spoiled the principalities and powers - The evil
angels, of their usurped dominion. He - God the Father. Exposed
them openly - Before all the hosts of hell and heaven. Triumphing
over them in or by him - By Christ. Thus the paragraph begins
with Christ, goes on with him, and ends with him.
16. Therefore - Seeing these things are so. Let none judge you -
That is, regard none who judge you. In meat or drink - For not
observing the ceremonial law in these or any other particulars. Or
in respect of a yearly feast, the new moon, or the weekly Jewish
sabbaths.
17. Which are but a lifeless shadow; but the body, the substance,
is of Christ.
18. Out of pretended humility, they worshipped angels, as not
daring to apply immediately to God. Yet this really sprung from
their being puffed up: (the constant forerunner of a fall, (Prov.
xvi, 18) so far was it from being an instance of true humility.
19. And not holding the head - He does not hold Christ, who does
not trust in him alone. All the members are nourished by faith,
and knit together by love and mutual sympathy.
20. Therefore - The inference begun, Colossians ii, 16; is
continued. A new inference follows, Colossians iii, 1. If ye are
dead with Christ from the rudiments of the world - That is, If ye
are dead with Christ, and so freed from them, why receive ye
ordinances - Which Christ hath not enjoined, from which he hath
made you free.
21. Touch not - An unclean thing. Taste not - Any forbidden meat.
Handle not - Any consecrated vessel.
22. Perish in the using - Have no farther use, no influence on the
mind.
23. Not sparing the body - Denying it many gratifications, and
putting it to many inconveniences. Yet they are not of any real
value before God, nor do they, upon the whole, mortify, but
satisfy, the flesh. They indulge our corrupt nature, our self-will,
pride, and desire of being distinguished from others.
III
1. If ye are risen, seek the things above - As Christ being risen,
immediately went to heaven.
3. For ye are dead - To the things on earth. And your real, spiritual
life is hid from the world, and laid up in God, with Christ - Who
hath merited, promised, prepared it for us, and gives us the earnest
and foretaste of it in our hearts.
4. When Christ - The abruptness of the sentence surrounds us with
sudden light. Our life - The fountain of holiness and glory. Shall
appear - In the clouds of heaven.
5. Mortify therefore - Put to death, slay with a continued stroke.
Your members - Which together make up the body of sin. Which
are upon the earth - Where they find their nourishment.
Uncleanness - In act, word, or thought. Inordinate affection -
Every passion which does not flow from and lead to the love of
God. Evil desire - The desire of the flesh, the desire of the eye,
and the pride of life. Covetousness - According to the derivation
of the word, means the desire of having more, or of any thing
independent on God. Which is idolatry - Properly and directly; for
it is giving the heart to a creature.
6. For which - Though the heathens lightly regarded them.
7. Living denotes the inward principle; walking, the outward acts.
8. Wrath - Is lasting anger. Filthy discourse - And was there need
to warn even these saints of God against so gross and palpable a
sin as this? O what is man, till perfect love casts out both fear and
sin.
10. In knowledge - The knowledge of God, his will, his word.
11. Where - In which case, it matters not what a man is externally,
whether Jew or gentile, circumcised, or uncircumcised, barbarian,
void of all the advantages of education, yea, Scythian, of all
barbarians most barbarous. But Christ is in all that are thus
renewed, and is all things in them and to them.
12. All who are thus renewed are elected of God, holy, and
therefore the more beloved of him. Holiness is the consequence of
their election, and God's superior love, of their holiness.
13. Forbearing one another - If anything is now wrong. And
forgiving one another - What is past.
14. The love of God contains the whole of Christian perfection,
and connects all the parts of it together.
15. And then the peace of God shall rule in your hearts - Shall
sway every temper, affection, thought, as the reward (so the Greek
word implies) of your preceding love and obedience.
16. Let the word of Christ - So the apostle calls the whole
scripture, and thereby asserts the divinity of his Master. Dwell -
Not make a short stay, or an occasional visit, but take up its stated
residence. Richly - In the largest measure, and with the greatest
efficacy; so as to fill and govern the whole soul.
17. In the name - In the power and Spirit of the Lord Jesus.
Giving thanks unto God - The Holy Ghost. And the Father
through him - Christ.
18. Wives, submit - Or be subject to. It is properly a military term,
alluding to that entire submission that soldiers pay to their
general. Eph. v, 22, &c.
19. Be not bitter - (Which may be without any appearance of
anger) either in word or spirit.
21. Lest they be discouraged - Which may occasion their turning
either desperate or stupid.
22. Eyeservice - Being more diligent under their eye than at other
times. Singleness of heart - A simple intention of doing right,
without looking any farther. Fearing God - That is, acting from
this principle.
23. Heartily - Cheerfully, diligently. Menpleasers are soon
dejected and made angry: the single-hearted are never displeased
or disappointed; because they have another aim, which the good
or evil treatment of those they serve cannot disappoint.
IV
1. Just - According to your contract. Equitable - Even beyond the
letter of your contract.
3. That God would open to us a door of utterance - That is, give us
utterance, that we "may open our mouth boldly," Eph. vi, 19, and
give us an opportunity of speaking, so that none may be able to
hinder.
6. Let your speech be always with grace - Seasoned with the grace
of God, as flesh is with salt.
10. Aristarchus my fellowprisoner - Such was Epaphras likewise
for a time, Phil. i, 23. Ye have received directions - Namely, by
Tychicus, bringing this letter. The ancients adapted their language
to the time of reading the letter; not, as we do, to the time when it
was written. It is not improbable, they might have scrupled to
receive him, without this fresh direction, after he had left St. Paul,
and "departed from the work."
11. These - Three, Aristarchus, Marcus, and Justus. Of all the
circumcision - That is, of all my Jewish fellowlabourers. Are the
only fellowworkers unto the kingdom of God - That is, in
preaching the gospel. Who have been a comfort to me - What,
then, can we expect? that all our fellowworkers should be a
comfort to us?
12. Perfect - Endued with every Christian grace. Filled - As no
longer being babes, but grown up to the measure of the stature of
Christ; being full of his light, grace, wisdom, holiness.
14. Luke, the physician - Such he had been, at least, if he was not
then.
15. Nymphas - Probably an eminent Christian at Laodicea.
16. The epistle from Laodicea - Not to Laodicea. Perhaps some
letter had been written to St. Paul from thence.
17. And say to Archippus - One of the pastors of that church.
Take heed - It is the duty of the flock to try them that say they are
apostles to reject the false, and to warn, as well as to receive, the
real. The ministry - Not a lordship, but a service; a labourious and
painful work; an obligation to do and suffer all things; to be the
least, and the servant, of all. In the Lord - Christ by whom, and for
whose sake, we receive the various gifts of the Holy Spirit.
NOTES ON
ST. PAUL'S
FIRST EPISTLE TO THE THESSALONIANS
THIS is the first of all the epistles which St. Paul wrote.
Thessalonica was one of the chief cities of Macedonia. Hither St.
Paul went after the persecution at Philippi: but he had not
preached here long before the unbelieving Jews raised a tumult
against him and Silvanus and Timotheus. On this the brethren sent
them away to Berea. Thence St. Paul went by sea to Athens, and
sent for Silvanus and Timotheus to come speedily to him. But
being in fear, lest the Thessalonian converts should be moved
from their steadfastness, after a short time he sends Timotheus to
them, to know the state of their church. Timotheus returning
found the apostle at Corinth from whence he sent them this
epistle, about a year after he had been at Thessalonica. The parts
of it are these:
I. The inscription, Chap. i, 1
II. He celebrates the grace of God towards them,. 2-10
Mentions the sincerity of himself and his fellowlabourers, ii. 1-
12
And the teachableness of the Thessalonians,. 13-16
III. He declares,
1. His desire, 17-20
2. His care, iii. 1-5
3. His joy and prayer for them, 6-13
IV. He exhorts them to grow,
1. In holiness, iv.1-8
2. In brotherly love with industry, 9-12
V. He teaches and exhorts,
1. Concerning them that sleep, 13-18
2. Concerning the times, v.1-11
VI. He adds miscellaneous exhortations, 12-24
VII. The conclusion, 25-28
1 THESSALONIANS
I
1. Paul - In this epistle St. Paul neither uses the title of an apostle,
nor any other, as writing to pious and simple-hearted men, with
the utmost familiarity. There is a peculiar sweetness in this
epistle, unmixed with any sharpness or reproof: those evils which
the apostles afterward reproved having not yet crept into the
church.
3. Remembering in the sight of God - That is, praising him for it.
Your work of faith - Your active, ever-working faith. And labour
of love - Love continually labouring for the bodies or souls of
men. They who do not thus labour, do not love. Faith works, love
labours, hope patiently suffers all things.
4. Knowing your election - Which is through faith, by these plain
proofs.
5. With power - Piercing the very heart with a sense of sin and
deeply convincing you of your want of a saviour from guilt,
misery, and eternal ruin. With the Holy Ghost - Bearing an
outward testimony, by miracles, to the truth of what we preached,
and you felt: also by his descent through laying on of hands. With
much assurance - Literally, with full assurance, and much of it:
the Spirit bearing witness by shedding the love of God abroad in
your hearts, which is the highest testimony that can be given. And
these signs, if not the miraculous gifts, always attend the
preaching of the gospel, unless it be in vain: neither are the
extraordinary operations of the Holy Ghost ever wholly withheld,
where the gospel is preached with power, and men are alive to
God. For your sake - Seeking your advantage, not our own.
6. Though in much affliction, yet with much joy.
8. For from you the word sounded forth - (Thessalonica being a
city of great commerce.) Being echoed, as it were, from you. And
your conversion was divulged far beyond Macedonia and Achaia.
So that we need not speak anything - Concerning it.
9. For they themselves - The people wherever we come.
10. Whom he hath raised from the dead - In proof of his future
coming to judgment. Who delivereth us - He redeemed us once;
he delivers us continually; and will deliver all that believe from
the wrath, the eternal vengeance, which will then come upon the
ungodly.
II
1. What was proposed, chap. i, 5, 6, is now more largely treated
of: concerning Paul and his fellowlabourers, ver. 1-12; concerning
the Thessalonians, ver. 13-16.
2. We had suffered - In several places. We are bold -
Notwithstanding. With much contention - Notwithstanding both
inward and outward conflicts of all kinds.
3. For our exhortation - That is, our preaching. A part is put for
the whole. Is not, at any time, of deceit - We preach not a lie, but
the truth of God. Nor of uncleanness - With any unholy or selfish
view. This expression is not always appropriated to lust, although
it is sometimes emphatically applied thereto. Nor in guile - But
with great plainness of speech.
5. Flattering words - This ye know. Nor a cloak of covetousness -
Of this God is witness. He calls men to witness an open fact; God,
the secret intentions of the heart. In a point of a mixed nature, ver.
10, he appeals both to God and man.
6. Nor from others - Who would have honoured us more, if we
had been burdensome - That is, taken state upon ourselves.
7. But we were gentle - Mild, tender. In the midst of you - Like a
hen surrounded with her young. Even as a nurse cherisheth her
own children - The offspring of her own womb.
8. To impart our own souls - To lay down our lives for your sake.
10. Holily - In the things of God. Justly - With regard to men.
Unblamable - In respect of ourselves. Among you that believe -
Who were the constant observers of our behaviour.
11. By exhorting, we are moved to do a thing willingly; by
comforting, to do it joyfully; by charging, to do it carefully.
12. To his kingdom here, and glory hereafter.
14. Ye suffered the same things - The same fruit, the same
afflictions, and the same experience, at all times, and in all places,
are an excellent criterion of evangelical truth. As they from the
Jews - Their countrymen.
15. Us - Apostles and preachers of the gospel. They please not
God - Nor are they even careful to please him, notwithstanding
their fair professions. And are contrary to all men - Are common
enemies of mankind; not only by their continual seditions and
insurrections, and by their utter contempt of all other nations; but
in particular, by their endeavouring to hinder their hearing or
receiving the gospel.
16. To fill up - The measure of their sins always, as they have
ever done. But the vengeance of God is come upon them - Hath
overtaken them unawares, whilst they were seeking to destroy
others, and will speedily complete their destruction.
17. In this verse we have a remarkable instance, not so much of
the transient affections of holy grief, desire, or joy, as of that
abiding tenderness, that loving temper, which is so apparent in all
St. Paul's writings, towards those he styles his children in the
faith. This is the more carefully to be observed, because the
passions occasionally exercising themselves, and flowing like a
torrent, in the apostle, are observable to every reader; whereas it
requires a nicer attention to discern those calm standing tempers,
that fixed posture of his soul, from whence the others only flow
out, and which more peculiarly distinguish his character.
18. Satan - By those persecuting Jews, Acts xvii, 13.
19. Ye also - As well as our other children.
III
1. We - Paul and Silvanus. Could bear no longer - Our desire and
fear for you.
3. We are appointed hereto - Are in every respect laid in a fit
posture for it, by the very design and contrivance of God himself
for the trial and increase of our faith and all other graces. He gives
riches to the world; but stores up his treasure of wholesome
afflictions for his children.
6. But now when Timotheus was come to us from you -
Immediately after his return, St. Paul wrote; while his joy was
fresh, and his tenderness at the height.
8. Now we live - Indeed; we enjoy life: so great is our affection
for you.
10. And perfect that which is wanting in your faith - So St. Paul
did not know that "they who are once upon the rock no longer
need to be taught by man."
11. Direct our way - This prayer is addressed to Christ, as well as
to the Father.
13. With all his, Christ's, saints - Both angels and men.
IV
1. More and more - It is not enough to have faith, even so as to
please God, unless we abound more and more therein.
3. Sanctification - Entire holiness of heart and life: particular
branches of it are subjoined. That ye abstain from fornication - A
beautiful transition from sanctification to a single branch of the
contrary; and this shows that nothing is so seemingly distant, or
below our thoughts, but we have need to guard against it.
4. That every one know - For this requires knowledge, as well as
chastity. To possess his vessel - His wife. In sanctification and
honour - So as neither to dishonour God or himself, nor to
obstruct, but further, holiness; remembering, marriage is not
designed to inflame, but to conquer, natural desires.
5. Not in passionate desire - Which had no place in man when in a
state of innocence. Who know not God - And so may naturally
seek happiness in a creature. What seemingly accidental words
slide in; and yet how fine, and how vastly important!
6. In this matter - By violating his bed. The things forbidden, here
are three: fornication, ver. 3; the passion of desire, or inordinate
affection in the married state, ver. 5; and the breach of the
marriage contract.
8. He that despiseth - The commandments we gave. Despiseth
God - Himself. Who hath also given you his Holy Spirit - To
convince you of the truth, and enable you to be holy. What naked
majesty of words! How oratorical, and yet with what great
simplicity!-a simplicity that does not impair, but improve, the
understanding to the utmost; that, like the rays of heat through a
glass, collects all the powers of reason into one orderly point,
from being scattered abroad in utter confusion.
9. We need not write - Largely. For ye are taught of God - By his
Spirit.
11. That ye study - Literally, that ye be ambitious: an ambition
worthy a Christian. To work with your hands - Not a needless
caution; for temporal concerns are often a cross to them who are
newly filled with the love of God.
12. Decently - That they may have no pretense to say, (but they
will say it still,) "This religion makes men idle, and brings them to
beggary." And may want nothing - Needful for life and godliness.
What Christian desires more?
13. Now - Herein the efficacy of Christianity greatly appears, -
that it neither takes away nor embitters, but sweetly tempers, that
most refined of all affections, our desire of or love to the dead.
14. So - As God raised him. With him - With their living head.
15. By the word of the Lord - By a particular Revelation. We who
are left - This intimates the fewness of those who will be then
alive, compared to the multitude of the dead. Believers of all ages
and nations make up, as it were, one body; in consideration of
which, the believers of that age might put themselves in the place,
and speak in the person, of them who were to live till the coming
of the Lord. Not that St. Paul hereby asserted (though some seem
to have imagined so) that the day of the Lord was at hand.
16. With a shout - Properly, a proclamation made to a great
multitude. Above this is, the voice of the archangel; above both,
the trumpet of God; the voice of God, somewhat analogous to the
sound of a trumpet.
17. Together - In the same moment. In the air - The wicked will
remain beneath, while the righteous, being absolved, shall be
assessors with their Lord in the judgment. With the Lord - In
heaven.
V
1. But of the precise times when this shall be.
2. For this in general ye do know; and ye can and need know no
more.
3. When they - The men of the world say.
4. Ye are not in darkness - Sleeping secure in sin.
6. Awake, and keep awake - Being awakened, let us have all our
spiritual senses about us.
7. They usually sleep and are drunken in the night - These things
do not love the light.
9. God hath not appointed us to wrath - As he hath the obstinately
impenitent.
10. Whether we wake or sleep - Be alive or dead at his coming.
12. Know them that,
1. labour among you:
2. Are over you in the Lord:
3. Admonish you. Know - See, mark, take knowledge of them and
their work. Sometimes the same person may both labour, that is,
preach; be over, or govern; and admonish the flock by particular
application to each: sometimes two or more different persons,
according as God variously dispenses his gifts. But O, what a
misery is it when a man undertakes this whole work without either
gifts or graces for any part of it! Why, then, will he undertake it?
for pay? What! will he sell both his own soul and all the souls of
the flock? What words can describe such a wretch as this? And
yet even this may be "an honourable man!"
13. Esteem them very highly - Literally, more than abundantly, in
love - The inexpressible sympathy that is between true pastors and
their flock is intimated, not only here, but also in divers other
places of this epistle. See
chap. ii, 7, 8. For their work's sake - The principal ground of their
vast regard for them. But how are we to esteem them who do not
work at all?
14. Warn the disorderly - Them that stand, as it were, out of their
rank in the spiritual warfare. Some such were even in that church.
The feeble-minded - Literally, them of little soul; such as have no
spiritual courage.
15. See that none - Watch over both yourselves and each other.
Follow that which is good - Do it resolutely and perseveringly.
16. Rejoice evermore - In uninterrupted happiness in God. Pray
without ceasing - Which is the fruit of always rejoicing in the
Lord. In everything give thanks - Which is the fruit of both the
former. This is Christian perfection. Farther than this we cannot
go; and we need not stop short of it. Our Lord has purchased joy,
as well as righteousness, for us. It is the very design of the gospel
that, being saved from guilt, we should be happy in the love of
Christ. Prayer may be said to be the breath of our spiritual life. He
that lives cannot possibly cease breathing. So much as we really
enjoy of the presence of God, so much prayer and praise do we
offer up without ceasing; else our rejoicing is but delusion.
Thanksgiving is inseparable from true prayer: it is almost
essentially connected with it. He that always prays is ever giving
praise, whether in ease or pain, both for prosperity and for the
greatest adversity. He blesses God for all things, looks on them as
coming from him, and receives them only for his sake; not
choosing nor refusing, liking nor disliking, anything, but only as it
is agreeable or disagreeable to his perfect will.
18. For this - That you should thus rejoice, pray, give thanks. Is
the will of God - Always good, always pointing at our salvation.
19. Quench not the Spirit - Wherever it is, it burns; it flames in
holy love, in joy, prayer, thanksgiving. O quench it not, damp it
not in yourself or others, either by neglecting to do good, or by
doing evil!
20. Despise not prophesyings - That is, preaching; for the apostle
is not here speaking of extraordinary gifts. It seems, one means of
grace is put for all; and whoever despises any of these, under
whatever pretense, will surely (though perhaps gradually and
almost insensibly) quench the Spirit.
21. Meantime, prove all things - Which any preacher
recommends. (He speaks of practice, not of doctrines.) Try every
advice by the touchstone of scripture, and hold fast that which is
good - Zealously, resolutely, diligently practice it, in spite of all
opposition.
22. And be equally zealous and careful to abstain from all
appearance of evil - Observe, those who "heap to themselves
teachers, having itching ears," under pretense of proving all
things, have no countenance or excuse from this scripture.
23. And may the God of peace sanctify you - By the peace he
works in you, which is a great means of sanctification. Wholly -
The word signifies wholly and perfectly; every part and all that
concerns you; all that is of or about you. And may the whole of
you, the spirit and the soul and the body - Just before he said you;
now he denominates them from their spiritual state. The spirit -
Gal. vi, 8; wishing that it may be preserved whole and entire: then
from their natural state, the soul and the body; (for these two
make up the whole nature of man, Matt. x, 28;) wishing it may be
preserved blameless till the coming of Christ. To explain this a
little further: of the three here mentioned, only the two last are the
natural constituent parts of man. The first is adventitious, and the
supernatural gift of God, to be found in Christians only. That man
cannot possibly consist of three parts, appears hence: The soul is
either matter or not matter: there is no medium. But if it is matter,
it is part of the body: if not matter, it coincides with the Spirit.
24. Who also will do it - Unless you quench the Spirit.
27. I charge you by the Lord - Christ, to whom proper divine
worship is here paid. That this epistle - The first he wrote. Be read
to all the brethren - That is, in all the churches. They might have
concealed it out of modesty, had not this been so solemnly
enjoined: but what Paul commands under so strong an adjuration,
Rome forbids under pain of excommunication.
NOTES ON
ST. PAUL'S
SECOND EPISTLE TO THE THESSALONIANS
THIS epistle seems to have been written soon after the former,
chiefly on occasion of some things therein which had been
misunderstood. Herein he,
1. Congratulates their constancy in the faith, and exhorts them to
advance daily in grace and wisdom.
2. Reforms their mistake concerning the coming of our Lord And,
3. Recommends several Christian duties.
The parts of it are five:
I. The inscription, Chap. i. 1, 2
II. Thanksgiving and prayer for them, 3-12
III. The doctrine concerning the man of sin,. ii. 1-12
Whence he comforts them against this trial, 13, 14
Adding exhortation and prayer, 15-17
IV. An exhortation to prayer, with a prayer for. iii. 1-5 them, to
correct the disorderly, 6-16
V. The conclusion, 17, 18
2nd THESSALONIANS
I
3. It is highly observable, that the apostle wraps up his praise of
men in praise to God; giving him the glory. Your faith groweth -
Probably he had heard from them since his sending the former
letter. Aboundeth - Like water that overflows its banks, and yet
increaseth still.
4. Which ye endure - "That ye may be accounted worthy of the
kingdom."
5. A manifest token - This is treated of in the sixth and following
verses.
6. It is a righteous thing with God - (However men may judge) to
transfer the pressure from you to them. And it is remarkable that
about this time, at the passover, the Jews raising a tumult, a great
number (some say thirty thousand) of them were slain. St. Paul
seems to allude to this beginning of sorrows, 1 Thess. ii, 16,
which did not end but with their destruction.
8. Taking vengeance - Does God barely permit this, or (as "the
Lord" once "rained brimstone and fire from the Lord out of
heaven," Gen. xix, 24) does a fiery stream go forth from him for
ever? Who know not God - (The root of all wickedness and
misery) who remain in heathen ignorance. And who obey not -
This refers chiefly to the Jews, who had heard the gospel.
9. From the glory of his power - Tremble, ye stout-hearted.
Everlasting destruction - As there can be no end of their sins, (the
same enmity against God continuing,) so neither of their
punishment; sin and its punishment running parallel throughout
eternity itself. They must of necessity, therefore, be cut off from
all good, and all possibility of it. From the presence of the Lord -
Wherein chiefly consists the salvation of the righteous. What
unspeakable punishment is implied even in falling short of this,
supposing that nothing more were implied in his taking
vengeance!
10. To be glorified in his saints - For the wonderful glory of
Christ shall shine in them.
11. All the good pleasure of his goodness - Which is no less than
perfect holiness.
12. That the name - The love and power of our Lord may be
glorified - Gloriously displayed in you.
II
1. Our gathering together to him - In the clouds.
2. Be not shaken in mind - In judgment. Or terrified - As those
easily are who are immoderately fond of knowing future things.
Neither by any pretended Revelation from the Spirit, nor by
pretense of any word spoken by me.
3. Unless the falling away - From the pure faith of the gospel,
come first. This began even in the apostolic age. But the man of
sin, the son of perdition - Eminently so called, is not come yet.
However, in many respects, the Pope has an indisputable claim to
those titles. He is, in an emphatical sense, the man of sin, as he
increases all manner of sin above measure. And he is, too,
properly styled, the son of perdition, as he has caused the death of
numberless multitudes, both of his opposers and followers,
destroyed innumerable souls, and will himself perish
everlastingly. He it is that opposeth himself to the emperor, once
his rightful sovereign; and that exalteth himself above all that is
called God, or that is worshipped - Commanding angels, and
putting kings under his feet, both of whom are called gods in
scripture; claiming the highest power, the highest honour;
suffering himself, not once only, to be styled God or vice-God.
Indeed no less is implied in his ordinary title, "Most Holy Lord,"
or, "Most Holy Father." So that he sitteth - Enthroned. In the
temple of God - Mentioned Rev. xi, 1. Declaring himself that he is
God - Claiming the prerogatives which belong to God alone.
6. And now ye know - By what I told you when I was with you.
That which restraineth - The power of the Roman emperors.
When this is taken away, the wicked one will be revealed. In his
time - His appointed season, and not before.
7. He will surely be revealed; for the mystery - The deep, secret
power of iniquity, just opposite to the power of godliness, already
worketh. It began with the love of honour, and the desire of
power; and is completed in the entire subversion of the gospel of
Christ. This mystery of iniquity is not wholly confined to the
Romish church, but extends itself to others also. It seems to
consist of,
1. Human inventions added to the written word.
2. Mere outside performances put in the room of faith and love.
3. Other mediators besides the man Christ Jesus. The two last
branches, together with idolatry and bloodshed, are the direct
consequences of the former; namely, the adding to the word of
God. Already worketh - In the church. Only he that restraineth -
That is, the potentate who successively has Rome in his power.
The emperors, heathen or Christian; the kings, Goths or
Lombards; the Carolingian or German emperors.
8. And then - When every prince and power that restrains is taken
away. Will that wicked one - Emphatically so called, be revealed.
Whom the Lord will soon consume with the spirit of his mouth -
His immediate power. And destroy - With the very first
appearance of his glory.
10. Because they received not the love of the truth - Therefore
God suffered them to fall into that "strong delusion."
11. Therefore God shall send them - That is, judicially permit to
come upon them, strong delusion.
12. That they all may be condemned - That is, the consequence of
which will be, that they all will be condemned who believed not
the truth, but had pleasure in unrighteousness - That is, who
believed not the truth, because they loved sin.
13. God hath from the beginning - Of your hearing the gospel.
Chosen you to salvation - Taken you out of the world, and placed
you in the way to glory.
14. To which - Faith and holiness. He hath called you by our
gospel - That which we preached, accompanied with the power of
his Spirit.
15. Hold - Without adding to, or diminishing from, the traditions
which ye have been taught - The truths which I have delivered to
you. Whether by word or by our epistle - He preached before he
wrote. And he had written concerning this in his former epistle.
III
1. May run - Go on swiftly, without any interruption. And be
glorified - Acknowledged as divine, and bring forth much fruit.
2. All men have not faith - And all men who have not are more or
less unreasonable and wicked men.
3. Who will stablish you - That cleave to him by faith. And guard
you from the evil one - And all his instruments.
4. We trust in the Lord concerning you - Thus only should we
trust in any man.
5. Now the Lord - The Spirit, whose proper work this is. Direct -
Lead you straight forward. Into the patience of Christ - Of which
he set you a pattern.
6. That walketh disorderly - Particularly by not working. Not
according to the tradition he received of us - The admonition we
gave, both by word of mouth, and in our former epistle.
10. Neither let him eat - Do not maintain him in idleness.
11. Doing nothing, but being busybodies - To which idleness
naturally disposes.
12. Work quietly - Letting the concerns of other people alone.
14. Have no company with him - No intimacy, no familiarity, no
needless correspondence.
15. Admonish him as a brother - Tell him lovingly of the reason
why you shun him.
16. The Lord of peace - Christ. Give you peace by all means - In
every way and manner.
NOTES ON
ST. PAUL'S
FIRST EPISTLE TO TIMOTHY
THE mother of Timothy was a Jewess, but his father was a
gentile. He was converted to Christianity very early; and while he
was yet but a youth, was taken by St. Paul to assist him in the
work of the gospel, chiefly in watering the churches which he had
planted. He was therefore properly, as was Titus, an itinerant
evangelist, a kind of secondary apostle, whose office was, to
regulate all things in the churches to which he was sent; and to
inspect and reform whatsoever was amiss either in the bishops,
deacons, or people. St. Paul had doubtless largely instructed him
in private conversation for the due execution of so weighty an
office. Yet to fix things more upon his mind, and to give him an
opportunity of having recourse to them afterward, and of
communicating them to others, as there might be occasion, as also
to leave divine directions in writing, for the use of the church and
its ministers in all ages; he sent him this excellent pastoral letter,
which contains a great variety of important sentiments for their
regulation. Though St. Paul styles him his "own son in the faith,"
yet he does not appear to have been converted by the apostle; but
only to have been exceeding dear to him, who had established him
therein; and whom he had diligently and faithfully served, like a
son with his father in the gospel. Phil. ii, 22.
The epistle contains three parts:
I. The inscription, C.i.1, 2
II. The instruction of Timothy how to behave at Ephesus, wherein,
1. In general, he gives him an injunction to deliver to them that
taught the law in a wrong manner, and confirms at the same time
the sum of the gospel as exemplified in himself, 3-20
2. In particular,
1. He prescribes to men, a method of prayer,. C.ii.1-8
To women, good works and modesty, 9-15
2. He recounts the requisites of a bishop,. C.iii.1-7
The duties of deacons, 8-10 of women, 11-13
3. He shows what Timothy should teach 14-C.iv.1-6
What he should avoid, 7-11
What follow after, 12-16
How he should treat men and women, C.v.1, 2
Widows, 3-16
Elders, 17-19
Offenders, 20, 21
Himself, 22, 23
Those he doubts of, 24, 25
Servants, C.vi.1, 2
4. False teachers are reproved, 3-10
Timothy is admonished, quickened, 11, 12 and charged, 13-16
Precepts are prescribed to be enforced on the rich, 17-19
III. The conclusion, 20,
1st TIMOTHY
I
1. Paul an apostle-Familiarity is to be set aside where the things of
God are concerned. According to the commandment of God - The
authoritative appointment of God the Father. Our saviour - So
styled in many other places likewise, as being the grand orderer of
the whole scheme of our salvation. And Christ our hope - That is,
the author, object, and ground, of all our hope.
2. Grace, mercy, peace - St. Paul wishes grace and peace in his
epistles to the churches. To Timotheus he adds mercy, the most
tender grace towards those who stand in need of it. The
experience of this prepares a man to be a minister of the gospel.
3. Charge some to teach no other doctrine - Than I have taught.
Let them put nothing in the place of it, add nothing to it.
4. Neither give heed - So as either to teach or regard them. To
fables - Fabulous Jewish traditions. And endless genealogies -
Nor those delivered in scripture, but the long intricate pedigrees
whereby they strove to prove their descent from such or such a
person. Which afford questions - Which lead only to useless and
endless controversies.
5. Whereas the end of the commandment - of the whole Christian
institution. Is love - And this was particularly the end of the
commandment which Timotheus was to enforce at Ephesus, ver.
3, 18. The foundation is faith; the end, love. But this can only
subsist in an heart purified by faith, and is always attended with a
good conscience.
6. From which - Love and a good conscience. Some are turned
aside - An affectation of high and extensive knowledge sets a man
at the greatest distance from faith, and all sense of divine things.
To vain jangling - And of all vanities, none are more vain than
dry, empty disputes on the things of God.
7. Understanding neither the very things they speak, nor the
subject they speak of.
8. We grant the whole Mosaic law is good, answers excellent
purposes, if a man use it in a proper manner. Even the ceremonial
is good, as it points to Christ; and the moral law is holy, just, and
good, on its own nature; and of admirable use both to convince
unbelievers, and to guide believers in all holiness.
9. The law doth not lie against a righteous man - Doth not strike
or condemn him. But against the lawless and disobedient - They
who despise the authority of the lawgiver violate the first
commandment, which is the foundation of the law, and the ground
of all obedience. Against the ungodly and sinners - Who break the
second commandment, worshipping idols, or not worshipping the
true God. The unholy and profane - Who break the third
commandment by taking his name in vain.
10. Manstealers - The worst of all thieves, in comparison of
whom, highwaymen and housebreakers are innocent. What then
are most traders in negroes, procurers of servants for America,
and all who list soldiers by lies, tricks, or enticements?
11. According to the glorious gospel - Which, far from "making
void," does effectually "establish, the law."
12. I thank Christ, who hath enabled me, in that he accounted me
faithful, having put me into the ministry - The meaning is, I thank
him for putting me into the ministry, and enabling me to be
faithful therein.
13. A blasphemer - Of Christ. A persecutor - Of his church. A
reviler - Of his doctrine and people. But I obtained mercy - He
does not say, because I was unconditionally elected; but because I
did it in ignorance. Not that his ignorance took away his sin; but it
left him capable of mercy; which he would hardly have been, had
he acted thus contrary to his own conviction.
14. And the grace - Whereby I obtained mercy. Was exceeding
abundant with faith - Opposite to my preceding unbelief. And
love - Opposite to my blasphemy, persecution, and oppression.
15. This is a faithful saying - A most solemn preface. And worthy
of all acceptation - Well deserving to be accepted, received,
embraced, with all the faculties of our whole soul. That Christ -
Promised. Jesus - Exhibited. Came into the world to save sinners -
All sinners, without exception.
16. For this cause God showed me mercy, that all his
longsuffering might be shown, and that none might hereafter
despair.
17. The King of eternity - A phrase frequent with the Hebrews.
How unspeakably sweet is the thought of eternity to believers!
18. This charge I commit to thee - That thou mayest deliver it to
the church. According to the prophecies concerning thee - Uttered
when thou wast received as an evangelist, chap. iv, 14; probably
by many persons, chap. vi, 12; that, being encouraged by them,
thou mightest war the good warfare.
19. Holding fast faith - Which is as a most precious liquor. And a
good conscience - Which is as a clean glass. Which - Namely, a
good conscience. Some having thrust away - It goes away
unwillingly it always says, "Do not hurt me." And they who retain
this do not make shipwreck of their faith. Indeed, none can make
shipwreck of faith who never had it. These, therefore, were once
true believers: yet they fell not only foully, but finally; for ships
once wrecked cannot be afterwards saved.
20. Whom - Though absent. I have delivered to Satan, that they
may learn not to blaspheme - That by what they suffer they may
be in some measure restrained, if they will not repent.
II
1. I exhort therefore - Seeing God is so gracious. In this chapter he
gives directions,
1. With regard to public prayers
2. With regard to doctrine. Supplication is here the imploring help
in time of need: prayer is any kind of offering up our desires to
God. But true prayer is the vehemency of holy zeal, the ardour of
divine love, arising from a calm, undisturbed soul, moved upon by
the Spirit of God. Intercession is prayer for others. We may
likewise give thanks for all men, in the full sense of the word, for
that God "willeth all men to be saved," and Christ is the Mediator
of all.
2. For all that are in authority - Seeing even the lowest country
magistrates frequently do much good or much harm. God supports
the power of magistracy for the sake of his own people, when, in
the present state of men, it could not otherwise be kept up in any
nation whatever. Godliness - Inward religion; the true worship of
God. Honesty - A comprehensive word taking in the whole duty
we owe to our neighbour.
3. For this - That we pray for all men. Do you ask, "Why are not
more converted?" We do not pray enough. Is acceptable in the
sight of God our saviour - Who has actually saved us that believe,
and willeth all men to be saved. It is strange that any whom he has
actually saved should doubt the universality of his grace!
4. Who willeth seriously all men - Not a part only, much less the
smallest part. To be saved - Eternally. This is treated of, ver. 5, 6.
And, in order thereto, to come - They are not compelled. To the
knowledge of the truth - Which brings salvation. This is treated
of, ver. 6, 7.
5. For - The fourth verse is proved by the fifth; the first, by the
fourth. There is one God - And they who have not him, through
the one Mediator, have no God. One mediator also - We could not
rejoice that there is a God, were there not a mediator also; one
who stands between God and men, to reconcile man to God, and
to transact the whole affair of our salvation. This excludes all
other mediators, as saints and angels, whom the Papists set up and
idolatrously worship as such: just as the heathens of old set up
many mediators, to pacify their superior gods. The man -
Therefore all men are to apply to this mediator, "who gave
himself for all."
6. Who gave himself a ransom for all - Such a ransom, the word
signifies, wherein a like or equal is given; as an eye for an eye, or
life for life: and this ransom, from the dignity of the person
redeeming, was more than equivalent to all mankind. To be
testified of in due season - Literally, in his own seasons; those
chosen by his own wisdom.
8. I will - A word strongly expressing his apostolical authority.
Therefore - This particle connects the eighth with the first verse.
That men pray in every place - Public and private. Wherever men
are, there prayer should be. Lifting up holy hands - Pure from all
known sin. Without wrath - In any kind, against any creature. And
every temper or motion of our soul that is not according to love is
wrath. And doubting - Which is contrary to faith. And wrath, or
unholy actions, or want of faith in him we call upon, are the three
grand hindrances of God's hearing our petitions. Christianity
consists of faith and love, embracing truth and grace: therefore the
sum of our wishes should be, to pray, and live, and die, without
any wrath or doubt.
9. With sobriety - Which, in St. Paul's sense, is the virtue which
governs our whole life according to true wisdom. Not with curled
hair, not with gold - Worn by way of ornament. Not with pearls -
Jewels of any kind: a part is put for the whole. Not with costly
raiment - These four are expressly forbidden by name to all
women (here is no exception) professing godliness, and no art of
man can reconcile with the Christian profession the wilful
violation of an express command.
12. To usurp authority over the man - By public teaching.
13. First - So that woman was originally the inferior.
14. And Adam was not deceived - The serpent deceived Eve: Eve
did not deceive Adam, but persuaded him. "Thou hast hearkened
unto the voice of thy wife," Gen. iii, 17. The preceding verse
showed why a woman should not "usurp authority over the man."
this shows why she ought not "to teach." She is more easily
deceived, and more easily deceives. The woman being deceived
transgressed - "The serpent deceived" her, Gen. iii, 13, and she
transgressed.
15. Yet she - That is, women in general, who were all involved
with Eve in the sentence pronounced, Gen. iii, 16. Shall be saved
in childbearing - Carried safe through the pain and danger which
that sentence entails upon them for the transgression; yea, and
finally saved, if they continue in loving faith and holy wisdom.
III
1. He desireth a good work - An excellent, but labourious,
employment.
2. Therefore - That he may be capable of it. A bishop - Or pastor
of a congregation. Must be blameless - Without fault or just
suspicion. The husband of one wife - This neither means that a
bishop must be married, nor that he may not marry a second wife;
which it is just as lawful for him to do as to marry a first, and may
in some cases be his bounden duty. But whereas polygamy and
divorce on slight occasions were common both among the Jews
and heathens, it teaches us that ministers, of all others, ought to
stand clear of those sins. Vigilant, prudent - Lively and zealous,
yet calm and wise. Of good behaviour - Naturally flowing from
that vigilance and prudence.
4. Having his children in subjection with all seriousness - For
levity undermines all domestic authority; and this direction, by a
parity of reason, belongs to all parents.
6. Lest being puffed up - With this new honour, or with the
applause which frequently follows it. He fall into the
condemnation of the devil - The same into which the devil fell.
7. He ought also to have a good report - To have had a fair
character in time past. From them that are without - That are not
Christians. Lest he fall into reproach - By their rehearsing his
former life, which might discourage and prove a snare to him.
8. Likewise the deacons must be serious - Men of a grave, decent,
venerable behaviour. But where are presbyters? Were this order
essentially distinct from that of bishops, could the apostle have
passed it over in silence? Not desirous of filthy gain - With what
abhorrence does he everywhere speak of this! All that is gained
(above food and raiment) by ministering in holy things is filthy
gain indeed; far more filthy than what is honestly gained by
raking kennels, or emptying common sewers.
9. Holding fast the faith in a pure conscience - Steadfast in faith,
holy in heart and life.
10. Let these be proved first - Let a trial be made how they
believe. Then let them minister - Let them be fixed in that office.
11. Faithful in all things - Both to God, their husbands, and the
poor.
13. They purchase a good degree - Or step, toward some higher
office. And much boldness - From the testimony of a good
conscience.
15. That thou mayest know how to behave - This is the scope of
the epistle. In the house of God - Who is the master of the family.
Which is - As if he had said, By the house of God, I mean the
church.
16. The mystery of godliness - Afterwards specified in six
articles, which sum up the whole economy of Christ upon earth. Is
the pillar and ground - The foundation and support of all the truth
taught in his church. God was manifest in the flesh - In the form
of a servant, the fashion of a man, for three and thirty years.
Justified by the Spirit - Publicly "declared to be the Son of God,"
by his resurrection from the dead. Seen - Chiefly after his
resurrection. By angels - Both good and bad. Preached among the
gentiles - This elegantly follows. The angels were the least, the
gentiles the farthest, removed from him; and the foundation both
of this preaching and of their faith was laid before his assumption.
Was believed on in the world - Opposed to heaven, into which he
was taken up. The first point is, He was manifested in the flesh;
the last, He was taken up into glory.
IV
1. But the Spirit saith - By St. Paul himself to the Thessalonians,
and probably by other contemporary prophets. Expressly - As
concerning a thing of great moment, and soon to be fulfilled. That
in the latter times - These extend from our Lord's ascension till his
coming to judgment. Some - Yea, many, and by degrees the far
greater part. Will depart from the faith - The doctrine once
delivered to the saints. Giving heed to seducing spirits - Who
inspire false prophets.
2. These will depart from the faith, by the hypocrisy of them that
speak lies, having their own consciences as senseless and
unfeeling as flesh that is seared with an hot iron.
3. Forbidding priests, monks, and nuns to marry, and commanding
all men to abstain from such and such meats at such and such
times. Which God hath created to be received by them that know
the truth - That all meats are now clean. With thanksgiving -
Which supposes a pure conscience.
5. It is sanctified by the word of God - Creating all, and giving it
to man for food. And by prayer - The children of God are to pray
for the sanctification of all the creatures which they use. And not
only the Christians, but even the Jews, yea, the very heathens used
to consecrate their table by prayer.
7. Like those who were to contend in the Grecian games, exercise
thyself unto godliness - Train thyself up in holiness of heart and
life, with the utmost labour, vigour, and diligence.
8. Bodily exercise profiteth a little - Increases the health and
strength of the body.
10. Therefore - Animated by this promise. We both labour and
suffer reproach - We regard neither pleasure, ease, nor honour.
Because we trust - For this very thing the world will hate us. In
the living God - Who will give us the life he has promised. Who is
the saviour of all men - Preserving them in this life, and willing to
save them eternally. But especially - In a more eminent manner.
Of them that believe - And so are saved everlastingly.
12. Let no one have reason to despise thee for thy youth. To
prevent this, Be a pattern in word - Public and private. In spirit -
In your whole temper. In faith - When this is placed in the midst
of several other Christian graces, it generally means a particular
branch of it; fidelity or faithfulness.
13. Give thyself to reading - Both publicly and privately.
Enthusiasts, observe this! Expect no end without the means.
14. Neglect not - They neglect it who do not exercise it to the full.
The gift - Of feeding the flock, of power, and love, and sobriety.
Which was given thee by prophecy - By immediate direction from
God. By the laying on of my hands - 2 Tim. i, 6; while the elders
joined also in the solemnity. This presbytery probably consisted
of some others, together with Paul and Silas.
15. Meditate - The Bible makes no distinction between this and to
contemplate, whatever others do. True meditation is no other than
faith, hope, love, joy, melted down together, as it were, by the fire
of God's Holy Spirit; and offered up to God in secret. He that is
wholly in these, will be little in worldly company, in other studies,
in collecting books, medals, or butterflies: wherein many pastors
drone away so considerable a part of their lives.
16. Continue in them - In all the preceding advices.
V
1. Rebuke not - Considering your own youth, with such a severity
as would otherwise be proper.
3. honour - That is, maintain out of the public stock.
4. Let these learn to requite their parents - For all their former
care, trouble, and expense.
5. Widows indeed - Who have no near relations to provide for
them; and who are wholly devoted to God. Desolate - Having
neither children, nor grandchildren to relieve her.
6. She that liveth in pleasure - Delicately, voluptuously, in
elegant, regular sensuality, though not in the use of any such
pleasures as are unlawful in themselves.
7. That they - That is, the widows.
8. If any provide not - Food and raiment. For his own - Mother
and grandmother, being desolate widows. He hath - Virtually.
Denied the faith - Which does not destroy, but perfect, natural
duties. What has this to do with heaping up money for our
children, for which it is often so impertinently alleged? But all
men have their reasons for laying up money. One will go to hell
for fear of want; another acts like a heathen, lest he should be
worse than an infidel.
9. Let not a widow be chosen - Into the number of deaconesses,
who attended sick women or travelling preachers. Under
threescore - Afterwards they were admitted at forty, if they were
eminent for holiness. Having been the wife of one husband - That
is, having lived in lawful marriage, whether with one or more
persons successively.
10. If she hath washed the feet of the saints - Has been ready to do
the meanest offices for them.
11. Refuse - Do not choose. For when they are waxed wanton
against Christ - To whose more immediate service they had
addicted themselves. They want to marry - And not with a single
eye to the glory of God; and so withdraw themselves from that
entire service of the church to which they were before engaged.
12. They have rejected their first faith - Have deserted their trust
in God, and have acted contrary to the first conviction, namely,
that wholly to devote themselves to his service was the most
excellent way. When we first receive power to believe, does not
the Spirit of God generally point out what are the most excellent
things; and at the same time, give us an holy resolution to walk in
the highest degree of Christian severity? And how unwise are we
ever to sink into anything below it!
14. I counsel therefore the younger women - Widows or virgins,
such as are not disposed to live single. To marry, to bear children,
to guide the family - Then will they have sufficient employment
of their own. And give no occasion of reproach to the adversary -
Whether Jew or heathen.
15. Some - Widows. Have turned aside after Satan - Who has
drawn them from Christ.
17. Let the elders that rule well - Who approve themselves faithful
stewards of all that is committed to their charge. Be counted
worthy of double honour - A more abundant provision, seeing that
such will employ it all to the glory of God. As it was the most
labourious and disinterested men who were put into these offices,
so whatever any one had to bestow, in his life or death, was
generally lodged in their hands for the poor. By this means the
churchmen became very rich in after ages, but as the design of the
donors was something else, there is the highest reason why it
should be disposed of according to their pious intent. Especially
those - Of them. Who labour - Diligently and painfully. In the
word and teaching - In teaching the word.
18. Deut. xxv, 4
19. Against an elder - Or presbyter. Do not even receive an
accusation, unless by two or three witnesses - By the Mosaic law,
a private person might be cited (though not condemned) on the
testimony of one witness; but St. Paul forbids an elder to be even
cited on such evidence, his reputation being of more importance
than that of others.
20. Those - Elders. That sin - Scandalously, and are duly
convicted. Rebuke before all - The church.
21. I charge thee before God - Referring to the last judgment, in
which we shall stand before God and Christ, with his elect, that is,
holy, angels, who are the witnesses of our conversation. The
apostle looks through his own labours, and even through time
itself, and seems to stand as one already in eternity. That thou
observe these things without prejudging - Passing no sentence till
the cause is fully heard. Or partiality - For or against any one.
22. Lay hands suddenly on no man - That is, appoint no man to
church offices without full trial and examination; else thou wilt be
accessary to, and accountable for, his misbehaviour in his office.
Keep thy self pure - From the blood of all men.
24. Some men's sins are manifest beforehand - Before any strict
inquiry be made. Going before to judgment - So that you may
immediately judge them unworthy of any spiritual office. And
some they - Their sins. Follow after - More covertly.
25. They that are otherwise - Not so manifest. Cannot be long hid
- From thy knowledge. On this account, also, be not hasty in
laying on of hands.
VI
1. Let servants under the yoke - Of heathen masters. Account
them worthy of all honour - All the honour due from a servant to a
master. Lest the name of God and his doctrine be blasphemed - As
it surely will, if they do otherwise.
2. Let them not despise them - Pay them the less honour or
obedience. Because they are brethren - And in that respect on a
level with them. They that live in a religious community know the
danger of this; and that greater grace is requisite to bear with the
faults of a brother, than of an infidel, or man of the world. But
rather do them service - Serve them so much the more diligently.
Because they are joint partakers of the great benefit - Salvation.
These things - Paul, the aged, gives young Timotheus a charge to
dwell upon practical holiness. Less experienced teachers are apt to
neglect the superstructure, whilst they lay the foundation; but of
so great importance did St. Paul see it to enforce obedience to
Christ, as well as to preach faith in his blood, that, after strongly
urging the life of faith on professors, he even adds another charge
for the strict observance of it.
3. If any teach otherwise - Than strict practical holiness in all Its
branches. And consent not to sound words - Literally, healthful
words; words that have no taint of falsehood, or tendency to
encourage sin. And the doctrine which is after godliness -
Exquisitely contrived to answer all the ends, and secure every
interest, of real piety.
4. He is puffed up - Which is the cause of his not consenting to
the doctrine which is after inward, practical religion. By this mark
we may know them. Knowing nothing - As he ought to know.
Sick of questions - Doatinglyy fond of dispute; an evil, but
common, disease; especially where practice is forgotten. Such,
indeed, contend earnestly for singular phrases, and favourite
points of their own. Everything else, however, like the preaching
of Christ and his apostles, is all "law," and "bondage," and "carnal
reasoning." Strifes of words - Merely verbal controversies.
Whereof cometh envy - Of the gifts and success of others.
Contention - For the pre-eminence. Such disputants seldom like
the prosperity of others, or to be less esteemed themselves. Evil
surmisings - It not being their way to think well of those that
differ from themselves in opinion.
5. Supposing that gain is godliness - Thinking the best religion is
the getting of money: a far more common case than is usually
supposed.
6. But godliness with content - The inseparable companion of
true, vital religion. Is great gain - Brings unspeakable profit in
time, as well as eternity.
7. Neither can we carry anything out - To what purpose, then, do
we heap together so many things? O, give me one thing, - a safe
and ready passage to my own country!
8. Covering - That is, raiment and an house to cover us. This is all
that a Christian needs, and all that his religion allows him to
desire.
9. They that desire to be rich - To have more than these; for then
they would be so far rich; and the very desire banishes content,
and exposes them to ruin. Fall-plunge - A sad gradation! Into
temptation - Miserable food for the soul! And a snare - Or trap.
Dreadful "covering!" And into many foolish and hurtful desires -
Which are sown and fed by having more than we need. Then
farewell all hope of content! What then remains, but destruction
for the body, and perdition for the soul?
10. Love of money - Commonly called "prudent care" of what a
man has. Is the root - The parent of all manner of evils. Which
some coveting have erred - Literally, missed the mark. They
aimed not at faith, but at something else. And pierced themselves
with many sorrows - From a guilty conscience, tormenting
passions, desires contrary to reason, religion, and one another.
How cruel are worldly men to themselves!
11. But thou, O man of God - Whatever all the world else do. A
man of God is either a prophet, a messenger of God, or a man
devoted to God; a man of another world. Flee - As from a serpent,
instead of coveting these things. Follow after righteousness - The
whole image of God; though sometimes this word is used, not in
the general, but in the particular, acceptation, meaning only that
single branch of it which is termed justice. Faith - Which is also
taken here in the general and full sense; namely, a divine,
supernatural sight of God, chiefly in respect of his mercy in
Christ. This faith is the foundation of righteousness, the support of
godliness, the root of every grace of the Spirit. Love - This St.
Paul intermixes with everything that is good: he, as it were,
penetrates whatever he treats of with love, the glorious spring of
all inward and outward holiness.
12. Fight the good fight of faith - Not about words. Lay hold on
eternal life - Just before thee. Thou hast confessed the good
confession - Perhaps at his baptism: so likewise, ver. 13; but with
a remarkable variation of the expression. Thou hast confessed the
good confession before many witnesses - To which they all
assented. He witnessed the good confession; but Pilate did not
assent to it.
13. I charge thee before God, who quickeneth all things - Who
hath quickened thee, and will quicken thee at the great day.
15. Which - Appearing. In his own times - The power, the
knowledge, and the Revelation of which, remain in his eternal
mind.
16. Who only hath underived, independent immortality. Dwelling
in light unapproachable - To the highest angel. Whom no man
hath seen, or can see - With bodily eyes. Yet "we shall see him as
he is."
17. What follows seems to be a kind of a postscript. Charge the
rich in this world - Rich in such beggarly riches as this world
affords. Not to be highminded - O who regards this! Not to think
better of themselves for their money, or anything it can purchase.
Neither to trust in uncertain riches - Which they may lose in an
hour; either for happiness or defense. But in the living God - All
the rest is dead clay. Who giveth us - As it were holding them out
to us in his hand. All things - Which we have. Richly - Freely,
abundantly. To enjoy - As his gift, in him and for him. When we
use them thus, we do indeed enjoy all things. Where else is there
any notice taken of the rich, in all the apostolic writings, save to
denounce woes and vengeance upon them?
18. To do good - To make this their daily employ, that they may
be rich - May abound in all good works. Ready to distribute -
Singly to particular persons. Willing to communicate - To join in
all public works of charity.
19. Treasuring up for themselves a good foundation - Of an
abundant reward, by the free mercy of God. That they may lay
hold on eternal life - This cannot be done by alms-deeds; yet they
"come up for a memorial before God," Acts x, 4. And the lack
even of this may be the cause why God will withhold grace and
salvation from us.
20. Keep that which is committed to thy trust - The charge I have
given thee, chap. i, 18. Avoid profane empty babblings - How
weary of controversy was this acute disputant! And knowledge
falsely so called - Most of the ancient heretics were great
pretenders to knowledge.
NOTES ON
ST. PAUL'S
SECOND EPISTLE TO TIMOTHY.
THIS epistle was probably wrote by St. Paul, during his second
confinement at Rome, not long before his martyrdom. It is, as it
were, the swan's dying song. But though it was wrote many years
after the former, yet they are both of the same kind, and nearly
resemble each other.
It has three parts:
I. The inscription, Chap. i. 1, 2
II. An invitation, "Come to me," variously expressed,
1. Having declared his love to Timothy, 3-5
he exhorts him, " Be
not ashamed of me." 6-14
And subjoins various examples, 15-18
2. He adds the twofold proposition,
1. "Be strong,"
2. "Commit the ministry" to faithful men,. ii. 1, 2
The former is treated of, 3-13
The latter, 14
With farther directions concerning his own behaviour, 15- iv.8
3. "Come quickly." Here St. Paul, 9
1. Mentions his being left alone, 10-12
2. Directs to bring his books, 13
3. Gives a caution concerning Alexander, 14, 15
4. Observes the inconstancy of men, and the faithfulness of God,
16-18
4. "Come before winter." Salutations, 19-21
III. The concluding blessing, 22
2nd TIMOTHY
I
3. Whom I serve from my forefathers - That is, whom both I and
my ancestors served, with a pure conscience - He always
worshipped God according to his conscience, both before and
after his conversion One who stands on the verge of life is much
refreshed by the remembrance of his predecessors, to whom he is
going.
4. Being mindful of thy tears - Perhaps frequently shed, as well as
at the apostle's last parting with him.
5. Which dwelt - A word not applied to a transient guest, but only
to a settled inhabitant. First - Probably this was before Timothy
was born, yet not beyond St. Paul's memory.
6. Wherefore - Because I remember this. I remind thee of stirring
up - Literally, blowing up the coals into a flame. The gift of God -
All the spiritual gifts, which the grace of God has given thee.
7. And let nothing discourage thee, for God hath not given us -
That is, the spirit which God hath given us Christians, is not the
spirit of fear - Or cowardice. But of power - Banishing fear. And
love and sobriety - These animate us in our duties to God, our
brethren, and ourselves. Power and sobriety are two good
extremes. Love is between, the tie and temperament of both;
preventing the two bad extremes of fearfulness and rashness.
More is said concerning power, ver. 8; concerning love,
chap. ii, 14, &c.; concerning sobriety, chap. iii, 1, &c.
8. Therefore be not thou ashamed - When fear is banished, evil
shame also flees away. Of the testimony of our Lord - The gospel,
and of testifying the truth of it to all men. Nor of me - The cause
of the servants of God doing his work, cannot be separated from
the cause of God himself. But be thou partaker of the afflictions -
Which I endure for the gospel's sake. According to the power of
God - This which overcomes all things is nervously described in
the two next verses.
9. Who hath saved us - By faith. The love of the Father, the grace
of our saviour, and the whole economy of salvation, are here
admirably described. Having called us with an holy calling -
Which is all from God, and claims us all for God. According to
his own purpose and grace - That is, his own gracious purpose.
Which was given us - Fixed for our advantage, before the world
began.
10. By the appearing of our saviour - This implies his whole
abode upon earth. Who hath abolished death - Taken away its
sting, and turned it into a blessing. And hath brought life and
immortality to light - Hath clearly revealed by the gospel that
immortal life which he hath purchased for us.
12. That which I have committed to him - My soul. Until that day
- Of his final appearing.
13. The pattern of sound words - The model of pure, wholesome
doctrine.
14. The good thing - This wholesome doctrine.
15. All who are in Asia - Who had attended me at Rome for a
while. Are turned away from me - What, from Paul the aged, the
faithful soldier, and now prisoner of Christ! This was a glorious
trial, and wisely reserved for that time, when he was on the
borders of immortality. Perhaps a little measure of the same spirit
might remain with him under whose picture are those affecting
words, "The true effigy of Francis Xavier, apostle of the Indies,
forsaken of all men, dying in a cottage."
16. The family of Onesiphorus - As well as himself. Hath often
refreshed me - Both at Ephesus and Rome.
II
2. The things - The wholesome doctrine, ver. 13. Commit - Before
thou leavest Ephesus. To faithful men, who will be able, after
thou art gone, to teach others.
4. No man that warreth entangleth himself - Any more than is
unavoidable. In the affairs of this life - With worldly business or
cares. That - Minding war only, he may please his captain. In this
and the next verse there is a plain allusion to the Roman law of
arms, and to that of the Grecian games. According to the former,
no soldier was to engage in any civil employment; according to
the latter, none could be crowned as conqueror, who did not keep
strictly to the rules of the game.
6. Unless he labour first, he will reap no fruit.
8. Of the seed of David - This one genealogy attend to.
9. Is not bound - Not hindered in its course.
10. Therefore - Encouraged by this, that "the word of God be not
bound." I endure all things - See the spirit of a real Christian?
Who would not wish to be likeminded? Salvation is deliverance
from all evil; glory, the enjoyment of all good.
11. Dead with him - Dead to sin, and ready to die for him.
12. If we deny him - To escape suffering for him.
13. If we believe not - That is, though some believe not, God will
make good all his promises to them that do believe. He cannot
deny himself - His word cannot fail.
14. Remind them - Who are under thy charge. O how many
unnecessary things are thus unprofitably, nay hurtfully, contended
for.
15. A workman that needeth not to be ashamed - Either of
unfaithfulness or unskilfulness. Rightly dividing the word of truth
- Duly explaining and applying the whole scripture, so as to give
each hearer his due portion. But they that give one part of the
gospel to all (the promises and comforts to unawakened,
hardened, scoffing men) have real need to be ashamed.
16. They - Who babble thus will grow worse and worse.
17. And their word - If they go on, will be mischievous as well as
vain, and will eat as a gangrene.
18. Saying the resurrection is already past - Perhaps asserting that
it is only the spiritual passing from death unto life.
19. But the foundation of God - His truth and faithfulness.
Standeth fast - Can never be overthrown; being as it were sealed
with a seal, which has an inscription on each side: on the one, The
Lord knoweth those that are his; on the other, Let every one who
nameth the name of the Lord, as his Lord, depart from iniquity.
Indeed, they only are his who depart from iniquity. To all others
he will say, "I know you not." Matt. vii, 22, 23
20. But in a great house - Such as the church, it is not strange that
there are not only vessels of gold and silver, designed for
honourable uses, but also of wood and of earth - For less
honourable purposes. Yet a vessel even of gold may be put to the
vilest use, though it was not the design of him that made it.
21. If a man purge himself from these - Vessels of dishonour, so
as to have no fellowship with them.
22. Flee youthful desires - Those peculiarly incident to youth.
Follow peace with them - Unity with all true believers. Out of a
pure heart-Youthful desires, destroy this purity: righteousness,
faith, love, peace, accompany it.
24. A servant of the Lord must not - Eagerly or passionately.
Strive - As do the vain wranglers spoken of, verse 23. But be apt
to teach - Chiefly by patience and unwearied assiduity.
25. In meekness - He has often need of zeal, always of meekness.
If haply God - For it is wholly his work. May give them
repentance - The acknowledging of the truth would then quickly
follow.
26. Who - At present are not only captives, but asleep; utterly
insensible of their captivity.
III
1. In the last days - The time of the gospel dispensation,
commencing at the time of our Lord's death, is peculiarly styled
the last days. Grievous - Troublesome and dangerous.
2. For men - Even in the church. Will be - In great numbers, and
to an higher degree than ever. Lovers of themselves - Only, not
their neighbours, the first root of evil. Lovers of money - The
second.
3. Without natural affection - To their own children. Intemperate,
fierce - Both too soft, and too hard.
4. Lovers of sensual pleasure - Which naturally extinguishes all
love and sense of God.
5. Having a form - An appearance of godliness, but not regarding,
nay, even denying and blaspheming, the inward power and reality
of it. Is not this eminently fulfilled at this day?
6. Of these - That is, mere formalists.
7. Ever learning - New things. But not the truth of God.
8. Several ancient writers speak of Jannes and Jambres, as the
chief of the Egyptian magicians. Men of corrupt minds - Impure
notions and wicked inclinations. Void of judgment - Quite
ignorant, as well as careless, of true, spiritual religion.
9. They shall proceed no farther - In gaining proselytes.
12. All that are resolved to live godly - Therefore count the cost.
Art thou resolved? In Christ - Out of Christ there is no godliness.
Shall suffer persecution - More or less. There is no exception.
Either the truth of scripture fails, or those that think they are
religious, and are not persecuted, in some shape or other, on that
very account, deceive themselves.
13. Deceiving and being deceived - He who has once begun to
deceive others is both the less likely to recover from his own
error, and the more ready to embrace the errors of other men.
14. From whom - Even from me a teacher approved of God.
15. From an infant thou hast known the holy scriptures - Of the
Old Testament. These only were extant when Timothy was an
infant. Which are able to make thee wise unto salvation, through
faith in the Messiah that was to come. How much more are the
Old and New Testament together able, in God's hand, to make us
more abundantly wise unto salvation! Even such a measure of
present salvation as was not known before Jesus was glorified.
16. All scripture is inspired of God - The Spirit of God not only
once inspired those who wrote it, but continually inspires,
supernaturally assists, those that read it with earnest prayer. Hence
it is so profitable for doctrine, for instruction of the ignorant, for
the reproof or conviction of them that are in error or sin, for the
correction or amendment of whatever is amiss, and for instructing
or training up the children of God in all righteousness.
17. That the man of God - He that is united to and approved of
God. May be perfect - Blameless himself, and throughly furnished
- By the scripture, either to teach, reprove, correct, or train up
others.
IV
1. I charge thee therefore - This is deduced from the whole
preceding chapter. At his appearing and his kingdom - That is, at
his appearing in the kingdom of glory.
2. Be instant - Insist on, urge these things in season, out of season
- That is, continually, at all times and places. It might be
translated, with and without opportunity - Not only when a fair
occasion is given: even when there is none, one must be made.
3. For they will heap up teachers - Therefore thou hast need of "all
longsuffering." According to their own desires - Smooth as they
can wish. Having itching ears - Fond of novelty and variety,
which the number of new teachers, as well as their empty, soft, or
philosophical discourses, pleased. Such teachers, and such
hearers, seldom are much concerned with what is strict or to the
purpose. Heap to themselves - Not enduring sound doctrine, they
will reject the sound preachers, and gather together all that suit
their own taste. Probably they send out one another as teachers,
and so are never at a loss for numbers.
5. Watch - An earnest, constant, persevering exercise. The
scripture watching, or waiting, implies steadfast faith, patient
hope, labouring love, unceasing prayer; yea, the mighty exertion
of all the affections of the soul that a man is capable of. In all
things - Whatever you are doing, yet in that, and in all things,
watch. Do the work of an evangelist - Which was next to that of
an apostle.
6. The time of my departure is at hand - So undoubtedly God had
shown him. I am ready to be offered up - Literally, to be poured
out, as the wine and oil were on the ancient sacrifices.
8. The crown of that righteousness - Which God has imputed to
me and wrought in me. Will render to all - This increases the joy
of Paul, and encourages Timotheus. Many of these St. Paul
himself had gained. That have loved his appearing - Which only a
real Christian can do. I say a real Christian, to comply with the
mode of the times: else they would not understand, although the
word Christian necessarily implies whatsoever is holy, as God is
holy. Strictly speaking, to join real or sincere to a word of so
complete an import, is grievously to debase its noble signification,
and is like adding long to eternity or wide to immensity.
9. Come to me - Both that he might comfort him, and be
strengthened by him. Timotheus himself is said to have suffered at
Ephesus.
10. Demas - Once my fellowlabourer, Phil. i, 24. Hath forsaken
me. Crescens, probably a preacher also, is gone, with my consent,
to Galatia, Titus to Dalmatia, having now left Crete. These either
went with him to Rome, or visited him there.
11. Only Luke - Of my fellowlabourers, is with me - But God is
with me; and it is enough. Take Mark - Who, though he once
"departed from the work," is now again profitable to me.
13. The cloak - Either the toga, which belonged to him as a
Roman citizen, or an upper garment, which might be needful as
winter came on. Which I left at Troas with Carpus - Who was
probably his host there. Especially the parchments - The books
written on parchment.
14. The Lord will reward him - This he spoke prophetically.
16. All - My friends and companions. Forsook me - And do we
expect to find such as will not forsake us? My first defense -
Before the savage emperor Nero.
17. The preaching - The gospel which we preach.
18. And the Lord will deliver me from every evil work - Which is
far more than delivering me from death. Yea, and, over and
above, preserve me unto his heavenly kingdom - Far better than
that of Nero.
20. When I came on, Erastus abode at Corinth - Being
chamberlain of the city, Rom. xvi, 23. But Trophimus I have left
sick - Not having power (as neither had any of the apostles) to
work miracles when he pleased, but only when God pleased.
NOTES ON
ST. PAUL'S EPISTLE TO TITUS
TITUS was converted from heathenism by St. Paul, and, as it
seems, very early; since the apostle accounted him as his brother
at his first going into Macedonia: and he managed and settled the
churches there, when St. Paul thought not good to go thither
himself. He had now left him at Crete, to regulate the churches; to
assist him wherein, he wrote this epistle, as is generally believed,
after the First, and before the Second, to Timothy. The tenor and
style are much alike in this and in those; and they cast much light
on each other, and are worthy the serious attention of all Christian
ministers and churches in all ages.
This epistle has four parts:
I. The inscription, Chap. i, 1-4
II. The instruction of Titus to this effect
1. Ordain good presbyters, 5-9
2. Such are especially needful at Crete, 10-12
3. Reprove and admonish the Cretans, 13-16
4. Teach aged men and women, ii. 1-5
And young men, being a pattern to them, 6-8
And servants, urging them by a glorious motive,. 9-15
5. Press obedience to magistrates, and gentleness to all men, iii.
1-2
Enforcing it by the same motive, 3-7
6. Good works are to be done, foolish questions avoided. heretics
shunned, 8-11
III. An invitation of Titus to Nicopolis, with some admonitions,
12-14
IV. The conclusion,
TITUS
I
1. Paul, a servant of God, and an apostle of Jesus Christ - Titles
suitable to the person of Paul, and the office he was assigning to
Titus. According to the faith - The propagating of which is the
proper business of an apostle. A servant of God - According to the
faith of the elect. An apostle of Jesus Christ - According to the
knowledge of the truth. We serve God according to the measure
of our faith: we fulfil our public office according to the measure
of our knowledge. The truth that is after godliness - Which in
every point runs parallel with and supports the vital, spiritual
worship of God; and, indeed, has no other end or scope. These
two verses contain the sum of Christianity, which Titus was
always to have in his eye. Of the elect of God - Of all real
Christians
2. In hope of eternal life - The grand motive and encouragement
of every apostle and every servant of God. Which God promised
before the world began - To Christ, our Head.
3. And he hath in his own times - At sundry times; and his own
times are fittest for his own work. What creature dares ask, "Why
no sooner?" Manifested his word - Containing that promise, and
the whole "truth which is after godliness." Through the preaching
wherewith I am intrusted according to the commandment of God
our saviour - And who dares exercise this office on any less
authority?
4. My own son - Begot in the same image of God, and repaying a
paternal with a filial affection. The common faith - Common to
me and all my spiritual children.
5. The things which are wanting - Which I had not time to settle
myself. Ordain elders - Appoint the most faithful, zealous men to
watch over the rest. Their character follows, Tit i, 6-9. These were
the elders, or bishops, that Paul approved of;-men that had living
faith, a pure conscience, a blameless life.
6. The husband of one wife - Surely the Holy Ghost, by repeating
this so often, designed to leave the Romanists without excuse.
7. As the steward of God - To whom he intrusts immortal souls.
Not selfwilled - Literally, pleasing himself; but all men "for their
good to edification." Not passionate - But mild, yielding, tender.
9. As he hath been taught - Perhaps it might be more literally
rendered, according to the teaching, or doctrine, of the apostles;
alluding to Acts ii, 42.
10. They of the circumcision - The Jewish converts.
11. Stopped - The word properly means, to put a bit into the
mouth of an unruly horse.
12. A prophet - So all poets were anciently called; but, besides,
Diogenes Laertius says that Epimenides, the Cretan poet, foretold
many things. Evil wild beasts - Fierce and savage.
14. Commandments of men - The Jewish or other teachers,
whoever they were that turned from the truth.
15. To the pure - Those whose hearts are purified by faith this we
allow. All things are pure - All kinds of meat; the Mosaic
distinction between clean and unclean meats being now taken
away. But to the defiled and unbelieving nothing is pure - The
apostle joins defiled and unbelieving, to intimate that nothing can
be clean without a true faith: for both the understanding and
conscience, those leading powers of the soul, are polluted;
consequently, so is the man and all he does.
II
1. Wholesome - Restoring and preserving spiritual health.
2. Vigilant - As veteran soldiers, not easily to be surprised.
Patience - A virtue particularly needful for and becoming them.
Serious - Not drolling or diverting on the brink of eternity.
3. In behaviour - The particulars whereof follow. As becometh
holiness - Literally, observing an holy decorum. Not slanderers -
Or evil-speakers. Not given to much wine - If they use a little for
their often infirmities. Teachers - Age and experience call them so
to be. Let them teach good only.
4. That they instruct the young women - These Timothy was to
instruct himself; Titus, by the elder women. To love their
husbands, their children - With a tender, temperate, holy, wise
affection. O how hard a lesson.
5. Discreet - Particularly in the love of their children. Chaste -
Particularly in the love of their husbands. Keepers at home -
Whenever they are not called out by works of necessity, piety, and
mercy. Good - Well tempered, sweet, soft, obliging. Obedient to
their husbands - Whose will, in all things lawful, is a rule to the
wife. That the word of God be not blasphemed - Or evil spoken
of; particularly by unbelieving husbands, who lay all the blame on
the religion of their wives.
6. To be discreet - A virtue rarely found in youth.
7. Showing thyself a pattern - Titus himself was then young. In
the doctrine which thou teachest in public: as to matter,
uncorruptness; as to the manner of delivering it, seriousness -
Weightiness, solemnity.
8. Wholesome speech - In private conversation.
9. Please them in all things - Wherein it can be done without sin.
Not answering again - Though blamed unjustly. This honest
servants are most apt to do. Not stealing - Not taking or giving
any thing without their master's leave: this fair-spoken servants
are apt to do.
10. Showing all good fidelity - Soft, obliging faithfulness That
they may adorn the doctrine of God our saviour - More than St.
Paul says of kings. How he raises the lowness of his subject! So
may they, the lowness of their condition.
11. The saving grace of God - So it is in its nature, tendency, and
design. Hath appeared to all men - High and low.
12. Instructing us - All who do not reject it. That, having
renounced ungodliness - Whatever is contrary to the fear and love
of God. And worldly desires - Which are opposite to sobriety and
righteousness. We should live soberly - In all purity and holiness.
Sobriety, in the scripture sense, is rather the whole temper of a
man, than a single virtue in him. It comprehends all that is
opposite to the drowsiness of sin, the folly of ignorance, the
unholiness of disorderly passions. Sobriety is no less than all the
powers of the soul being consistently and constantly awake, duly
governed by heavenly prudence, and entirely conformable to holy
affections. And righteously - Doing to all as we would they
should do to us. And godly - As those who are consecrated to God
both in heart and life.
13. Looking - With eager desire. For that glorious appearing -
Which we hope for. Of the great God, even our saviour Jesus
Christ - So that, if there be (according to the Arian scheme) a
great God and a little God, Christ is not the little God, but the
great one.
14. Who gave himself for us - To die in our stead. That he might
redeem us - Miserable bondslaves, as well from the power and the
very being, as from the guilt, of all our sins.
15. Let no man despise thee - That is, let none have any just cause
to despise thee. Yet they surely will. Men who know not God will
despise a true minister of his word.
III
1. Remind them - All the Cretan Christians. To be subject -
Passively, not resisting. To principalities - Supreme. And powers -
Subordinate governors. And to obey - Them actively, so far as
conscience permits.
2. To speak evil - Neither of them nor any man. Not to be
quarrelsome - To assault none. To be gentle - When assaulted.
Toward all men - Even those who are such as we were.
3. For we - And as God hath dealt with us, so ought we to deal
with our neighbour. Were without understanding - Wholly
ignorant of God. And disobedient - When he was declared to us.
4. When the love of God appeared - By the light of his Spirit to
our inmost soul.
5. Not by works - In this important passage the apostle presents us
with a delightful view of our redemption. Herein we have,
1. The cause of it; not our works or righteousness, but "the
kindness and love of God our saviour."
2. The effects; which are,
(1.) Justification; "being justified," pardoned and accepted
through the alone merits of Christ, not from any desert in us, but
according to his own mercy, "by his grace," his free, unmerited
goodness.
(2.) Sanctification, expressed by the laver of regeneration, (that is,
baptism, the thing signified, as well as the outward sign,) and the
renewal of the Holy Ghost; which purifies the soul, as water
cleanses the body, and renews it in the whole image of God.
3. The consummation of all; - that we might become heirs of
eternal life, and live now in the joyful hope of it.
8. Be careful to excel in good works - Though the apostle does not
lay these for the foundation, yet he brings them in at their proper
place, and then mentions them, not slightly, but as affairs of great
importance. He desires that all believers should be careful - Have
their thoughts upon them: use their best contrivance, their utmost
endeavours, not barely to practice, but to excel, to be eminent and
distinguished in them: because, though they are not the ground of
our reconciliation with God, yet they are amiable and honourable
to the Christian profession. And profitable to men - Means of
increasing the everlasting happiness both of ourselves and others.
10. An heretic (after a first and second admonition) reject - Avoid,
leave to himself. This is the only place, in the whole scripture,
where this word heretic occurs; and here it evidently means, a
man that obstinately persists in contending about "foolish
questions," and thereby occasions strife and animosities, schisms
and parties in the church. This, and this alone, is an heretic in the
scripture sense; and his punishment likewise is here fixed. Shun,
avoid him, leave him to himself. As for the Popish sense, "A man
that errs in fundamentals," although it crept, with many other
things, early into the church, yet it has no shadow of foundation
either in the Old or New Testament.
11. Such an one is perverted - In his heart, at least. And sinneth,
being self-condemned - Being convinced in his own conscience
that he acts wrong.
12. When I shall send Artemas or Tychicus - To succeed thee in
thy office. Titus was properly an evangelist, who, according to the
nature of that office, had no fixed residence; but presided over
other elders, wherever he travelled from place to place, assisting
each of the apostles according to the measure of his abilities.
Come to me to Nicopolis - Very probably not the Nicopolis in
Macedonia, as the vulgar subscription asserts: (indeed, none of
those subscriptions at the end of St. Paul's epistles are of any
authority:) rather it was a town of the same name which lay upon
the sea-coast of Epirus. For I have determined to winter there -
Hence it appears, he was not there yet; if so, he would have said,
to winter here. Consequently, this letter was not written from
thence.
13. Send forward Zenas the lawyer - Either a Roman lawyer or an
expounder of the Jewish law.
14. And let ours - All our brethren at Crete. Learn - Both by thy
admonition and example. Perhaps they had not before assisted
Zenas and Apollos as they ought to have done.
NOTES ON
ST. PAUL'S EPISTLE TO PHILEMON.
ONESIMUS, a servant to Philemon, an eminent person in
Colosse, ran away from his master to Rome. Here he was
converted to Christianity by St. Paul, who sent him back to his
master with this letter. It seems, Philemon not only pardoned, but
gave him his liberty; seeing Ignatius makes mention of him, as
succeeding Timotheus at Ephesus.
The letter has three parts
I. The inscription, 1-3
II. After commending Philemon's faith and love,. 4-7
He desires him to receive Onesimus again,. 8-21
And to prepare a lodging for himself, 22
III. The conclusion, 23-23
PHILEMON
1. This single epistle infinitely transcends all the wisdom of the
world. And it gives us a specimen how Christians ought to treat of
secular affairs from higher principles. Paul a prisoner of Christ -
To whom, as such, Philemon could deny nothing. And Timotheus
- This was written before the second epistle to Timothy, ver. xxii.
2. To Apphia - His wife, to whom also the business in part
belonged. And the church in thy house - The Christians who meet
there.
5. Hearing - Probably from Onesimus.
6. I pray that the communication of thy faith may become
effectual - That is, that thy faith may be effectually communicated
to others, who see and acknowledge thy piety and charity.
7. The saints - To whom Philemon's house was open, verse ii.
8. I might be bold in Christ - Through the authority he hath given
me.
9. Yet out of love I rather entreat thee - In how handsome a
manner does the apostle just hint, and immediately drop, the
consideration of his power to command, and tenderly entreat
Philemon to hearken to his friend, his aged friend, and now
prisoner for Christ! With what endearment, in the next verse, does
he call Onesimus his son, before he names his name! And as soon
as he had mentioned it, with what fine address does he just touch
on his former faults, and instantly pass on to the happy change
that was now made upon him! So disposing Philemon to attend to
his request, and the motives wherewith he was going to enforce it.
10. Whom I have begotten in my bonds - The son of my age.
11. Now profitable - None should be expected to be a good
servant before he is a good man. He manifestly alludes to his
name, Onesimus, which signifies profitable.
12. Receive him, that is, my own bowels - Whom I love as my
own soul. Such is the natural affection of a father in Christ toward
his spiritual children.
13. To serve me in thy stead - To do those services for me which
thou, if present, wouldest gladly have done thyself.
14. That thy benefit might not be by constraint - For Philemon
could not have refused it.
15. God might permit him to be separated (a soft word) for a
season, that thou mightest have him for ever - Both on earth and
in heaven.
16. In the flesh - As a dutiful servant. In the Lord - As a fellow-
Christian.
17. If thou accountest me a partner - So that thy things are mine,
and mine are thine.
19. I will repay it - If thou requirest it. Not to say, that then owest
me thyself - It cannot be expressed, how great our obligation is to
those who have gained our souls to Christ. Beside - Receiving
Onesimus.
20. Refresh my bowels in Christ - Give me the most exquisite and
Christian pleasure.
22. Given to you - Restored to liberty.
NOTES ON
THE EPISTLE TO THE HEBREWS
IT is agreed by the general tenor of antiquity that this epistle was
written by St. Paul, whose other epistles were sent to the gentile
converts; this only to the Hebrews. But this improper inscription
was added by some later hand. It was sent to the Jewish Hellenist
Christians, dispersed through various countries. St. Paul's method
and style are easily observed therein. He places, as usual, the
proposition and division before the treatise, chap. ii, 17; he
subjoins the exhortatory to the doctrinal part, quotes the same
scriptures, chap. i, 6; ii, 8; x, 30, 38, 6; and uses the same
expressions as elsewhere. But why does he not prefix his name,
which, it is plain from chap. xiii, 19 was dear to them to whom he
wrote? Because he prefixes no inscription, in which, if at all, the
name would have been mentioned. The ardour of his spirit carries
aim directly upon his subject, (just like St. John in his First
Epistle,) and throws back his usual salutation and thanksgiving to
the conclusion. This epistle of St. Paul, and both those of St.
Peter, (one may add, that of St. James and of St. Jude also,) were
written both to the same persons, dispersed through Pontus,
Galatia, and other countries, and nearly at the same time. St. Paul
suffered at Rome, three years before the destruction of Jerusalem.
Therefore this epistle likewise, was written while the temple was
standing. St. Peter wrote a little before his martyrdom, and refers
to the epistles of St. Paul; this in particular. The scope of it is, to
confirm their faith in Christ; and this he does by demonstrating his
glory. All the parts of it are full of the most earnest and pointed
admonitions and exhortations; and they go on in one tenor, the
particle therefore everywhere connecting the doctrine and the use.
The sum is, The glory of Christ appears,
I. From comparing with him the prophets and angels, i. 1-14
Therefore we ought to give heed to him, ii. 1-4
II. From his passion and consummation.
Here we may observe,
1. The proposition and sum, 5-9
2. The treatise itself. We have a perfect author of salvation, who
suffered for our sake, that he might be,
(1.) a merciful, and,
(2.) a faithful,
(3.) high priest,. 10-13
These three are particularly explained, his passion and
consummation being continually interwoven
1. He has the virtues of an high priest
a. He is faithful, iii.1
Therefore be ye not unfaithful iv.13
b. He is merciful, 15
Therefore come to him with confidence v.3
2. He is called of God an high priest. Here,
a. The sum is proposed, 4-10
With a summary exhortation 11- vi. 20
b. The point is copiously,
1. Explained. We have a great high priest,
1. Such as is described in the hundred and tenth Psalm
After the order of Melchisedec, vii. 1-19
Established by an oath, 20-22
For ever, 23-28
2. Therefore peculiarly excellent-Heavenly,
viii. 1-6
Of the new covenant, 7-13
By whom we have an entrance into the sanctuary ix. 1 x. 18
2. Applied. Therefore,
1. Believe, hope, love 19-25
These three are farther inculcated,
a. Faith, with patience, 26-39
Which, after the example of the ancients,. xi.1 xii.1
And of Christ himself, 2, 3
Is to be exercised, 4-11
Cheerfully, peaceably, holily, 12-17
b. Hope, 18-20
c. Love, C.xiii. 1-6
2. In order to grow in these graces, make use of
The remembrance of your former, 7-16
The vigilance of your present, pastors, 17-19
To this period, and to the whole epistle, answers
The prayer, the doxology, and the mild conclusion, 20-25
There are many comparisons in this epistle, which may be nearly
reduced to two heads:
1. The prophets, the angels, Moses, Joshua, Aaron, are great; but
Jesus Christ is infinitely greater
2. The ancient believers enjoyed high privileges; but Christian
believers enjoy far higher. To illustrate this, examples both of
happiness and misery are everywhere interspersed: so that in this
epistle there is a kind of recapitulation of the whole Old
Testament. In this also Judaism is abrogated, and Christianity
carried to its height.
HEBREWS
I
1. God, who at sundry times - The creation was revealed in the
time of Adam; the last judgment, in the time of Enoch: and so at
various times, and in various degrees, more explicit knowledge
was given. In divers manners - In visions, in dreams, and by
Revelations of various kinds. Both these are opposed to the one
entire and perfect Revelation which he has made to us by Jesus
Christ. The very number of the prophets showed that they
prophesied only "in part." Of old - There were no prophets for a
large tract of time before Christ came, that the great Prophet
might be the more earnestly expected. Spake - A part is put for the
whole; implying every kind of divine communication. By the
prophets - The mention of whom is a virtual declaration that the
apostle received the whole Old Testament, and was not about to
advance any doctrine in contradiction to it. Hath in these last
times - Intimating that no other Rev. is to be expected. Spoken -
All things, and in the most perfect manner. By his Son - Alone.
The Son spake by the apostles. The majesty of the Son of God is
proposed,
1. Absolutely, by the very name of Son, verse 1, and by three
glorious predicates, - "whom he hath appointed," "by whom he
made," who "sat down;" whereby he is described from the
beginning to the consummation of all things, ver. 2, 3
2. Comparatively to angels, ver. 4. The proof of this proposition
immediately follows: the name of Son being proved, ver. 5; his
being "heir of all things," ver. 6-9; his making the worlds, ver. 10-
12 his sitting at God's right hand, ver. 13, &c.
2. Whom he hath appointed heir of all things - After the name of
Son, his inheritance is mentioned. God appointed him the heir
long before he made the worlds, Eph. iii, 11; Prov. viii, 22, &c.
The Son is the firstborn, born before all things: the heir is a term
relating to the creation which followed, ver. 6. By whom he also
made the worlds - Therefore the Son was before all worlds. His
glory reaches from everlasting to everlasting, though God spake
by him to us only "in these last days."
3. Who sat down - The third of these glorious predicates, with
which three other particulars are interwoven, which are mentioned
likewise, and in the same order, Colossians i, 15, 17, 20. Who,
being - The glory which he received in his exaltation at the right
hand of the Father no angel was capable of; but the Son alone,
who likewise enjoyed it long before. The brightness of his glory -
Glory is the nature of God revealed in its brightness. The express
image - Or stamp. Whatever the Father is, is exhibited in the Son,
as a seal in the stamp on wax. Of his person - Or substance. The
word denotes the unchangeable perpetuity of divine life and
power. And sustaining all things - Visible and invisible, in being.
By the word of his power - That is, by his powerful word. When
he had by himself - Without any Mosaic rites or ceremonies.
Purged our sins - In order to which it was necessary he should for
a time divest himself of his glory. In this chapter St. Paul
describes his glory chiefly as he is the Son of God; afterwards,
ver. 6, &c., the glory of the man Christ Jesus. He speaks, indeed,
briefly of the former before his humiliation, but copiously after
his exaltation; as from hence the glory he had from eternity began
to be evidently seen. Both his purging our sins, and sitting on the
right hand of God, are largely treated of in the seven following
chapters. Sat down - The priests stood while they ministered:
sitting, therefore, denotes the consummation of his sacrifice. This
word, sat down, contains the scope, the theme, and the sum, of the
epistle.
4. This verse has two clauses, the latter of which is treated of, ver.
5; the former, ver. 13. Such transpositions are also found in the
other epistles of St. Paul, but in none so frequently as in this. The
Jewish doctors were peculiarly fond of this figure, and used it
much in all their writings. The apostle therefore, becoming all
things to all men, here follows the same method. All the inspired
writers were readier in all the figures of speech than the most
experienced orators. Being - By his exaltation, after he had been
lower than them, chap. ii, 9. So much higher than the angels - It
was extremely proper to observe this, because the Jews gloried in
their law, as it was delivered by the ministration of angels. How
much more may we glory in the gospel, which was given, not by
the ministry of angels, but of the very Son of God! As he hath by
inheritance a more excellent name - Because he is the Son of God,
he inherits that name, in right whereof he inherits all things His
inheriting that name is more ancient than all worlds; his inheriting
all things, as ancient as all things. Than they - This denotes an
immense pre-eminence. The angels do not inherit all things, but
are themselves a portion of the Son's inheritance, whom they
worship as their Lord.
5. Thou art my Son - God of God, Light of Light. This day have I
begotten thee - I have begotten thee from eternity, which, by its
unalter able permanency of duration, is one continued,
unsuccessive day. I will be to him a Father, and he shall be to me
a Son - I will own myself to be his Father, and him to be my Son,
by eminent tokens of my peculiar love The former clause relates
to his natural Sonship, by an eternal, inconceivable generation; the
other, to his Father's acknowledgment and treatment of him as his
incarnate Son. Indeed this promise related immediately to
Solomon, but in a far higher sense to the Messiah. Psalm ii, 7; 2
Sam. vii, 14
6. And again - That is, in another scripture. He - God. Saith, when
he bringeth in his first-begotten - This appellation includes that of
Son, together with the rights of primogeniture, which the first-
begotten Son of God enjoys, in a manner not communicable to
any creature. Into the world - Namely, at his incarnation. He saith,
Let all the angels of God worship him - So much higher was he,
when in his lowest estate, than the highest angel. Psalm xcvii, 7.
7. Who maketh his angels - This implies, they are only creatures,
whereas the Son is eternal, ver. 8; and the Creator himself, ver.
10. Spirits and a flame of fire - Which intimates not only their
office, but also their nature; which is excellent indeed, the
metaphor being taken from the most swift, subtle, and efficacious
things on earth; but nevertheless infinitely below the majesty of
the Son. Psalm civ, 4.
8. O God - God, in the singular number, is never in scripture used
absolutely of any but the supreme God. Thy reign, of which the
scepter is the ensign, is full of justice and equity. Psalm xlv, 6, 7.
9. Thou hast loved righteousness and hated iniquity - Thou art
infinitely pure and holy. Therefore God - Who, as thou art
Mediator, is thy God. Hath anointed thee with the oil of gladness -
With the Holy Ghost, the fountain of joy. Above thy fellows -
Above all the children of men.
10. Thou - The same to whom the discourse is addressed in the
preceding verse. Psalm cii, 25, 26
12. As a mantle - With all ease. They shall be changed - Into new
heavens and a new earth. But thou art eternally the same.
13. Psalm cx, 1.
14. Are they not all - Though of various orders. Ministering
spirits, sent forth - Ministering before God, sent forth to men. To
attend on them - In numerous offices of protection, care, and
kindness. Who - Having patiently continued in welldoing, shall
inherit everlasting salvation.
II In this and the two following chapters the apostle subjoins an
exhortation, answering each head of the preceding chapter.
1. Lest we should let them slip - As water out of a leaky vessel. So
the Greek word properly signifies.
2. In giving the law, God spoke by angels; but in proclaiming the
gospel, by his Son. Steadfast - Firm and valid. Every transgression
- Commission of sin. Every disobedience - Omission of duty.
3. So great a salvation - A deliverance from so great wickedness
and misery, into so great holiness and happiness. This was first
spoken of (before he came it was not known) by Him who is the
Lord - of angels as well as men. And was confirmed to us - Of
this age, even every article of it. By them that had heard him -
And had been themselves also both eye-witnesses and ministers of
the word.
4. By signs and wonders - While he lived. And various miracles
and distributions of the Holy Ghost - Miraculous gifts, distributed
after his exaltation. According to his will - Not theirs who
received them.
5. This verse contains a proof of the third; the greater the salvation
is, and the more glorious the Lord whom we despise, the greater
will be our punishment. God hath not subjected the world to come
- That is, the dispensation of the Messiah; which being to succeed
the Mosaic was usually styled by the Jews, the world to come,
although it is still in great measure to come Whereof we now
speak - Of which I am now speaking. In this last great
dispensation the Son alone presides.
6. What is man - To the vast expanse of heaven, to the moon and
the stars which thou hast ordained! This psalm seems to have been
composed by David, in a clear, moonshiny, and starlight night,
while he was contemplating the wonderful fabric of heaven;
because in his magnificent description of its luminaries, he takes
no notice of the sun, the most glorious of them all. The words here
cited concerning dominion were doubtless in some sense
applicable to Adam; although in their complete and highest sense,
they belong to none but the second Adam. Or the son of man, that
thou visitest him - The sense rises: we are mindful of him that is
absent; but to visit, denotes the care of a present God. Psalm viii,
4.
7. Thou hast made him - Adam. A little lower than the angels -
The Hebrew is, a little lower than (that is, next to) God. Such was
man as he came out of the hands of his Creator: it seems, the
highest of all created beings. But these words are also in a farther
sense, as the apostle here shows, applicable to the Son of God. It
should be remembered that the apostles constantly cited the
Septuagint translation, very frequently without any variation. It
was not their business, in writing to the Jews, who at that time had
it in high esteem, to amend or alter this, which would of
consequence have occasioned disputes without end.
8. Now this putting all things under him, implies that there is
nothing that is not put under him. But it is plain, this is not done
now, with regard to man in general.
9. It is done only with regard to Jesus, God-Man, who is now
crowned with glory and honour - As a reward for his having
suffered death. He was made a little lower than the angels - Who
cannot either suffer or die. That by the grace of God, he might
taste death - An expression denoting both the reality of his death,
and the shortness of its continuance. For every man - That ever
was or will be born into the world.
10. In this verse the apostle expresses, in his own words, what he
expressed before in those of the Psalmist. It became him - It was
suitable to all his attributes, both to his justice, goodness, and
wisdom. For whom - As their ultimate end. And by whom - As
their first cause. Are all things, in bringing many adopted sons to
glory - To this very thing, that they are sons, and are treated as
such To perfect the captain - Prince, leader, and author of their
salvation, by his atoning sufferings for them. To perfect or
consummate implies the bringing him to a full and glorious end of
all his troubles, chap. v, 9. This consummation by sufferings
intimates,
1. the glory of Christ, to whom, being consummated, all things are
made subject.
2. The preceding sufferings. Of these he treats expressly, ver. 11-
18; having before spoken of his glory, both to give an edge to his
exhortation, and to remove the scandal of sufferings and death. A
fuller consideration of both these points he interweaves with the
following discourse on his priesthood. But what is here said of our
Lord's being made perfect through sufferings, has no relation to
our being saved or sanctified by sufferings. Even he himself was
perfect, as God and as man, before ever be suffered. By his
sufferings, in his life and death, he was made a perfect or
complete sin-offering. But unless we were to be made the same
sacrifice, and to atone for sin, what is said of him in this respect is
as much out of our sphere as his ascension into heaven. It is his
atonement, and his Spirit carrying on "the work of faith with
power" in our hearts, that alone can sanctify us. Various
afflictions indeed may be made subservient to this; and so far as
they are blessed to the weaning us from sin, and causing our
affections to be set on things above, so far they do indirectly help
on our sanctification.
11. For - They are nearly related to each other. He that sanctifieth
- Christ, chap. xiii, 12. And all they that are sanctified - That are
brought to God; that draw near or come to him, which are
synonymous terms. Are all of one - Partakers of one nature, from
one parent, Adam.
12. I will declare thy name to my brethren - Christ declares the
name of God, gracious and merciful, plenteous in goodness and
truth, to all who believe, that they also may praise him. In the
midst of the church will I sing praise unto thee - As the precentor
of the choir. This he did literally, in the midst of his apostles, on
the night before his passion. And as it means, in a more general
sense, setting forth the praise of God, he has done it in the church
by his word and his Spirit; he still does, and will do it throughout
all generations. Psalm xxii, 22.
13. And again - As one that has communion with his brethren in
sufferings, as well as in nature, he says, I will put my trust in him
- To carry me through them all. And again - With a like
acknowledgment of his near relation to them, as younger brethren,
who were yet but in their childhood, he presents all believers to
God, saying, Behold I and the children whom thou hast given me.
Isaiah viii, 17, 18
14. Since then these children partake of flesh and blood - Of
human nature with all its infirmities. He also in like manner took
part of the same; that through his own death he might destroy the
tyranny of him that had, by God's permission, the power of death
with regard to the ungodly. Death is the devil's servant and
serjeant, delivering to him those whom he seizes in sin. That is,
the devil - The power was manifest to all; but who exerted it, they
saw not.
15. And deliver them, as many as through fear of death were all
their lifetime, till then, subject to bondage - Every man who fears
death is subject to bondage; is in a slavish, uncomfortable state.
And every man fears death, more or less, who knows not Christ:
death is unwelcome to him, if he knows what death is. But he
delivers all true believers from this bondage.
16. For verily he taketh not hold of angels - He does not take their
nature upon him. But he taketh hold of the seed of Abraham - He
takes human nature upon him. St. Paul says the seed of Abraham,
rather than the seed of Adam, because to Abraham was the
promise made.
17. Wherefore it behoved him - It was highly fit and proper, yea,
necessary, in order to his design of redeeming them. To be made
in all things - That essentially pertain to human nature, and in all
sufferings and temptations. Like his brethren - This is a
recapitulation of all that goes before: the sum of all that follows is
added immediately. That he might be a merciful and faithful High
Priest-Merciful toward sinners; faithful toward God. A priest or
high priest is one who has a right of approaching God, and of
bringing others to him. Faithful is treated of, chap. iii, 2, &c., with
its use; merciful, chap. iv, 14, &c., with the use also; High Priest,
chap. v, 4, &c., chap. vii, 1, &c. The use is added from chap. x,
19. In things pertaining to God, to expiate the sins of the people -
Offering up their sacrifices and prayers to God; deriving God's
grace, peace, and blessings upon them.
18. For in that he hath suffered being tempted himself he is able to
succor them that are tempted - That is, he has given a manifest,
demonstrative proof that he is able so to do.
III
1. The heavenly calling - God calls from heaven, and to heaven,
by the gospel. Consider the Apostle - The messenger of God, who
pleads the cause of God with us. And High Priest - Who pleads
our cause with God. Both are contained in the one word Mediator.
He compares Christ, as an Apostle, with Moses; as a Priest, with
Aaron. Both these offices, which Moses and Aaron severally bore,
he bears together, and far more eminently. Of our profession - The
religion we profess.
2. His house - The church of Israel, then the peculiar family of
God. Num. xii, 7.
3. He that hath builded it hath more glory than the house - Than
the family itself, or any member of it.
4. Now Christ, he that built not only this house, but all things, is
God - And so infinitely greater than Moses or any creature.
5. And Moses verily - Another proof of the pre-eminence of
Christ above Moses. Was faithful in all his house, as a servant, for
a testimony of the things which were afterwards to be spoken -
That is, which was a full confirmation of the things which he
afterward spake concerning Christ.
6. But Christ was faithful as a Son; whose house we are, while we
hold fast, and shall be unto the end, if we hold fast our confidence
in God, and glorying in his promises; our faith and hope.
7. Wherefore - Seeing he is faithful, be not ye unfaithful. Psalm
xcv, 7, &c.
8. As in the provocation - When Israel provoked me by their strife
and murmurings. In the day of temptation - When at the same
time they tempted me, by distrusting my power and goodness.
Exod. xvii, 7.
9. Where your fathers - That hard-hearted and stiff-necked
generation. So little cause had their descendants to glory in them.
Tempted me - Whether I could and would help them. Proved me -
Put my patience to the proof, even while they saw my glorious
works both of judgment and mercy, and that for forty years.
10. Wherefore - To speak after the manner of men. I was grieved -
Displeased, offended with that generation, and said, They always
err in their hearts - They are led astray by their stubborn will and
vile affections. And - For this reason, because wickedness has
blinded their understanding. They have not known my ways - By
which I would have led them like a flock. Into my rest - In the
promised land.
12. Take heed, lest there be in any of you - As there was in them.
An evil heart of unbelief - Unbelief is the parent of all evil, and
the very essence of unbelief lies in departing from God, as the
living God - The fountain of all our life, holiness, happiness.
13. But, to prevent it, exhort one another, while it is called Today
- This today will not last for ever. The day of life will end soon,
and perhaps the day of grace yet sooner.
14. For we are made partakers of Christ - And we shall still
partake of him and all his benefits, if we hold fast our faith unto
the end. If - But not else; and a supposition made by the Holy
Ghost is equal to the, strongest assertion. Both the sentiment and
the manner of expression are the same as ver. 6.
16. Were they not all that came out of Egypt - An awful
consideration! The whole elect people of God (a very few
excepted) provoked God presently after their great deliverance,
continued to grieve his Spirit for forty years, and perished in their
sin!
19. So we see they could not enter in - Though afterward they
desired it.
IV
2. But the word which they heard did not profit them - So far from
it, that it increased their damnation. It is then only when it is
mixed with faith, that it exerts its saving power.
3. For we only that have believed enter into the rest - The
proposition is, There remains a rest for us. This is proved, ver. 3-
11, thus: That psalm mentions a rest: yet it does not mean,
1. God's rest from creating; for this was long before the time of
Moses. Therefore in his time another rest was expected, of which
they who then heard fell short Nor is it,
2. The rest which Israel obtained through Joshua; for the Psalmist
wrote after him. Therefore it is,
3. The eternal rest in heaven. As he said - Clearly showing that
there is a farther rest than that which followed the finishing of the
creation. Though the works were finished - Before: whence it is
plain, God did not speak of resting from them.
4. For, long after he had rested from his works, he speaks again.
Gen. ii, 2.
5. In this psalm, of a rest yet to come.
7. After so long a time - It was above four hundred years from the
time of Moses and Joshua to David. As it was said before - St.
Paul here refers to the text he had just cited.
8. The rest - All the rest which God had promised.
9. Therefore - Since he still speaks of another day, there must
remain a farther, even an eternal, rest for the people of God.
10. For they do not yet so rest. Therefore a fuller rest remains for
them.
11. Lest any one should fall - Into perdition.
12. For the word of God - Preached, ver. 2, and armed with
threatenings, ver. 3. Is living and powerful - Attended with the
power of the living God, and conveying either life or death to the
hearers. Sharper than any two-edged sword - Penetrating the heart
more than this does the body. Piercing - Quite through, and laying
open. The soul and spirit, joints and marrow - The inmost recesses
of the mind, which the apostle beautifully and strongly expresses
by this heap of figurative words. And is a discerner - Not only of
the thoughts, but also of the intentions.
13. In his sight - It is God whose word is thus "powerful:" it is
God in whose sight every creature is manifest; and of this his
word, working on the conscience, gives the fullest conviction. But
all things are naked and opened - Plainly alluding to the sacrifices
under the law which were first flayed, and then (as the Greek
word literally means) cleft asunder through the neck and
backbone; so that everything both without and within was
exposed to open view.
14. Having therefore a great high priest - Great indeed, being the
eternal Son of God, that is passed through the heavens - As the
Jewish high priest passed through the veil into the holy of holies,
carrying with him the blood of the sacrifices, on the yearly day of
atonement; so our great high priest went once for all through the
visible heavens, with the virtue of his own blood, into the
immediate presence God.
15. He sympathizes with us even in our innocent infirmities,
wants, weaknesses, miseries, dangers. Yet without sin - And,
therefore, is indisputably able to preserve us from it in all our
temptations.
16. Let us therefore come boldly - Without any doubt or fear.
Unto the throne of God, our reconciled Father, even his throne of
grace - Grace erected it, and reigns there, and dispenses all
blessings in a way of mere, unmerited favour.
V
1. For every high priest being taken from among men - Is, till he
is taken, of the same rank with them. And is appointed - That is, is
wont to be appointed. In things pertaining to God - To bring God
near to men, and men to God. That he may offer both gifts - Out
of things inanimate, and animal sacrifices.
2. Who can have compassion - In proportion to the offense: so the
Greek word signifies. On the ignorant - Them that are in error.
And the wandering - Them that are in sin. Seeing himself also is
compassed with infirmity - Even with sinful infirmity; and so
needs the compassion which he shows to others.
4. The apostle begins here to treat of the priesthood of Christ. The
sum of what he observes concerning it is, Whatever is excellent in
the Levitical priesthood is in Christ, and in a more eminent
manner; and whatever is wanting in those priests is in him. And
no one taketh this honour - The priesthood. To himself, but he that
is called of God, as was Aaron - And his posterity, who were all
of them called at one and the same time. But it is observable,
Aaron did not preach at all; preaching being no part of the priestly
office.
5. So also Christ glorified not himself to be an high priest - That
is, did not take this honour to himself, but received it from him
who said, Thou art my Son, this day have I begotten thee - Not,
indeed, at the same time; for his generation was from eternity.
Psalm ii, 7.
6. Psalm cx, 4.
7. The sum of the things treated of in the seventh and following
chapters is contained, ver. 7-10; and in this sum is admirably
comprised the process of his passion, with its inmost causes, in
the very terms used by the evangelists. Who in the days of his
flesh - Those two days, in particular, wherein his sufferings were
at the height. Having offered up prayers and supplications -
Thrice. With strong crying and tears - In the garden. To him that
was able to save him from death - Which yet he endured, in
obedience to the will of his Father. And being heard in that which
he particularly feared - When the cup was offered him first, there
was set before him that horrible image of a painful, shameful,
accursed death, which moved him to pray conditionally against it:
for, if he had desired it, his heavenly Father would have sent him
more than twelve legions of angels to have delivered him. But
what he most exceedingly feared was the weight of infinite
justice; the being "bruised" and "put to grief" by the hand of God
himself. Compared with this, everything else was a mere nothing;
and yet, so greatly did he ever thirst to be obedient to the
righteous will of his Father, and to "lay down" even "his life for
the sheep," that he vehemently longed to be baptized with this
baptism, Luke xii, 50. Indeed, his human nature needed the
support of Omnipotence; and for this he sent up strong crying and
tears: but, throughout his whole life, he showed that it was not the
sufferings he was to undergo, but the dishonour that sin had done
to so holy a God, that grieved his spotless soul. The consideration
of its being the will of God tempered his fear, and afterwards
swallowed it up; and he was heard not so that the cup should pass
away, but so that he drank it without any fear.
8. Though he were a Son - This is interposed. lest any should be
offended at all these instances of human weakness. In the garden,
how frequently did he call God his Father! Matt. xxvi, 39, &c.
And hence it most evidently appears that his being the Son of God
did not arise merely from his resurrection. Yet learned he - The
word learned, premised to the word suffered, elegantly shows how
willingly he learned. He learned obedience, when be began to
suffer; when he applied himself to drink that cup: obedience in
suffering and dying.
9. And being perfected - By sufferings, chap. ii, 10; brought
through all to glory. He became the author - The procuring and
efficient cause. Of eternal salvation to all that obey him - By
doing and suffering his whole will.
10. Called - The Greek word here properly signifies surnamed.
His name is, "the Son of God." The Holy Ghost seems to have
concealed who Melchisedec was, on purpose that he might be the
more eminent type of Christ. This only we know, - that he was a
priest, and king of Salem, or Jerusalem.
11. Concerning whom - The apostle here begins an important
digression, wherein he reproves, admonishes, and exhorts the
Hebrews. We - Preachers of the gospel. Have many things to say,
and hard to be explained - Though not so much from the subject-
matter, as from your slothfulness in considering, and dulness in
apprehending, the things of God.
12. Ye have need that one teach you again which are the first
principles of religion. Accordingly these are enumerated in the
first verse of the ensuing chapter. And have need of milk - The
first and plainest doctrines.
13. Every one that useth milk - That neither desires, nor can
digest, anything else: otherwise strong men use milk; but not milk
chiefly, and much less that only. Is unexperienced in the word of
righteousness - The sublimer truths of the gospel. Such are all
who desire and can digest nothing but the doctrine of justification
and imputed righteousness.
14. But strong meat - These sublimer truths relating to
"perfection," chap. vi, 1. Belong to them of full age, who by habit
- Habit here signifies strength of spiritual understanding, arising
from maturity of spiritual age. By, or in consequence of, this habit
they exercise themselves in these things with ease, readiness,
cheerfulness, and profit.
VI
1. Therefore leaving the principles of the doctrine of Christ - That
is, saying no more of them for the present. Let us go on to
perfection; not laying again the foundation of repentance from
dead works - From open sins, the very first thing to be insisted on.
And faith in God - The very next point. So St. Paul in his very
first sermon at Lystra, Acts xiv, 15, "Turn from those vanities
unto the living God." And when they believed, they were to be
baptized with the baptism, not of the Jews, or of John, but of
Christ. The next thing was, to lay hands upon them, that they
might receive the Holy Ghost: after which they were more fully
instructed, touching the resurrection, and the general judgment;
called eternal, because the sentence then pronounced is
irreversible, and the effects of it remain for ever.
3. And this we will do - We will go on to perfection; and so much
the more diligently, because,
4. It is impossible for those who were once enlightened - With the
light of the glorious love of God in Christ. And have tasted the
heavenly gift - Remission of sins, sweeter than honey and the
honeycomb. And been made partakers of the Holy Ghost - Of the
witness and the fruit of the Spirit.
5. And have tasted the good word of God - Have had a relish for,
and a delight in it. And the powers of the world to come - Which
every one tastes, who has an hope full of immortality. Every child
that is naturally born, first sees the light, then receives and tastes
proper nourishment, and partakes of the things of this world. In
like manner, the apostle, comparing spiritual with natural things,
speaks of one born of the Spirit, as seeing the light, tasting the
sweetness, and partaking of the things "of the world to come."
6. And have fallen away - Here is not a supposition, but a plain
relation of fact. The apostle here describes the case of those who
have cast away both the power and the form of godliness; who
have lost both their faith, hope, and love, ver. 10, &c., and that
wilfully, chap. x, 26. Of these wilful total apostates he declares, it
is impossible to renew them again to repentance. (though they
were renewed once,) either to the foundation, or anything built
thereon. Seeing they crucify the Son of God afresh - They use him
with the utmost indignity. And put him to an open shame -
Causing his glorious name to be blasphemed.
8. That which beareth thorns and briers - Only or chiefly. Is
rejected - No more labour is bestowed upon it. Whose end is to be
burned - As Jerusalem was shortly after.
9. But, beloved - in this one place he calls them so. he never uses
this appellation, but in exhorting. We are persuaded of you things
that accompany salvation - We are persuaded you are now saved
from your sins; and that ye have that faith, love, and holiness,
which lead to final salvation. Though we thus speak - To warn
you, lest you should fall from your present steadfastness.
10. For - Ye give plain proof of your faith and love, which the
righteous God will surely reward.
11. But we desire you may show the same diligence unto the end -
And therefore we thus speak. To the full assurance of hope -
Which you cannot expect, if you abate your diligence. The full
assurance of faith relates to present pardon; the full assurance of
hope, to future glory. The former is the highest degree of divine
evidence that God is reconciled to me in the Son of his love; the
latter is the same degree of divine evidence (wrought in the soul
by the same immediate inspiration of the Holy Ghost) of
persevering grace, and of eternal glory. So much, and no more, as
faith every moment "beholds with open face," so much does hope
see to all eternity But this assurance of faith and hope is not an
opinion, not a bare construction of scripture, but is given
immediately by the power of the Holy Ghost; and what none can
have for another, but for himself only.
12. Inherited the promises - The promised rest; paradise.
13. For - Ye have abundant encouragement, seeing no stronger
promise could be made than that great promise which God made
to Abraham, and in him to us.
14. Gen. xxii, 17.
15. After he had waited - Thirty years. He obtained the promise -
Isaac, the pledge of all the promises.
16. Men generally swear by him who is infinitely greater than
themselves, and an oath for confirmation, to confirm what is
promised or asserted, usually puts an end to all contradiction. This
shows that an oath taken in a religious manner is lawful even
under the gospel: otherwise the apostle would never have
mentioned it with so much honour, as a proper means to confirm
the truth
17. God interposed by an oath - Amazing condescension! He who
is greatest of all acts as if he were a middle person; as if while he
swears, he were less than himself, by whom he swears! Thou that
hearest the promise, dost thou not yet believe?
18. That by two unchangeable things - His promise and his oath,
in either, much more in both of which, it was impossible for God
to lie, we might have strong consolation - Swallowing up all
doubt and fear. Who have fled - After having been tossed by
many storms. To lay hold on the hope set before us - On Christ,
the object of our hope, and the glory we hope for through him.
19. Which hope in Christ we have as an anchor of the soul -
Entering into heaven itself, and fixed there. Within the veil - Thus
he slides back to the priesthood of Christ.
20. A forerunner used to be less in dignity than those that are to
follow him. But it is not so here; for Christ who is gone before us
is infinitely superior to us. What an honour is it to believers, to
have so glorious a forerunner, now appearing in the presence of
God for them.
VII
1. The sum of this chapter is, Christ, as appears from his type,
Melchisedec, who was greater than Abraham himself, from whom
Levi descended, has a priesthood altogether excellent, new, firm,
perpetual. Gen. xiv, 18, &c.
2. Being first - According to the meaning of his own name. King
of righteousness, then - According to the name of his city. King of
peace - So in him, as in Christ, righteousness and peace were
joined. And so they are in all that believe in him.
3. Without father, without mother, without pedigree - Recorded,
without any account of his descent from any ancestors of the
priestly order. Having neither beginning of days, nor end of life -
Mentioned by Moses. But being - In all these respects. Made like
the Son of God - Who is really without father, as to his human
nature; without mother, as to his divine; and in this also, without
pedigree - Neither descended from any ancestors of the priestly
order. Remaineth a priest continually - Nothing is recorded of the
death or successor of Melchisedec. But Christ alone does really
remain without death, and without successor.
4. The greatness of Melchisedec is described in all the preceding
and following particulars. But the most manifest proof of it was,
that Abraham gave him tithes as to a priest of God and a superior;
though he was himself a patriarch, greater than a king, and a
progenitor of many kings.
5. The sons of Levi take tithes of their brethren - Sprung from
Abraham as well as themselves. The Levites therefore are greater
than they; but the priests are greater than the Levites, the patriarch
Abraham than the priests, and Melchisedec than him.
6. He who is not from them - The Levites Blessed - Another proof
of his superiority. Even him that had the promises - That was so
highly favoured of God. When St. Paul speaks of Christ, he says,
"the promise;" promises refer to other blessings also.
7. The less is blessed - Authoritatively, of the greater.
8. And here - In the Levitical priesthood. But there - In the case of
Melchisedec. He of whom it is testified that he liveth - Who is not
spoken of as one that died for another to succeed him; but is
represented only as living, no mention being made either of his
birth or death.
9. And even Levi, who received tithes - Not in person, but in his
successors, as it were, paid tithes - In the person of Abraham.
11. The apostle now demonstrates that the Levitical priesthood
must yield to the priesthood of Christ, because Melchisedec, after
whose order he is a priest,
1. Is opposed to Aaron, ver. 11-14.
2. Hath no end of life, ver. 15-19, but "remaineth a priest
continually." If now perfection were by the Levitical priesthood -
If this perfectly answered all God's designs and man's wants For
under it the people received the law - Whence some might infer,
that perfection was by that priesthood. What farther need was
there, that another priest - Of a new order, should be set up? From
this single consideration it is plain, that both the priesthood and
the law, which were inseparably connected, were now to give way
to a better priesthood and more excellent dispensation.
12. For - One of these cannot be changed without the other.
13. But the priesthood is manifestly changed from one order to
another, and from one tribe to another. For he of whom these
things are spoken - Namely, Jesus. Pertaineth to another tribe -
That of Judah. Of which no man was suffered by the law to attend
on, or minister at, the altar.
14. For it is evident that our Lord sprang out of Judah - Whatever
difficulties have arisen since, during so long a tract of time, it was
then clear beyond dispute.
15. And it is still far more evident, that - Both the priesthood and
the law are changed, because the priest now raised up is not only
of another tribe, but of a quite different order.
16. Who is made - A priest. Not after the law of a carnal
commandment - Not according to the Mosaic law, which
consisted chiefly of commandments that were carnal, compared to
the spirituality of the gospel. But after the power of an endless life
- Which he has in himself, as the eternal Son of God.
18. For there is implied in this new and everlasting priesthood,
and in the new dispensation connected therewith, a disannulling
of the preceding commandment - An abrogation of the Mosaic
law. For the weakness and unprofitableness thereof - For its
insufficiency either to justify or to sanctify.
19. For the law - Taken by itself, separate from the gospel. Made
nothing perfect - Could not perfect its votaries, either in faith or
love, in happiness or holiness. But the bringing in of a better hope
- Of the gospel dispensation, which gives us a better ground of
confidence, does. By which we draw nigh to God - Yea, so nigh
as to be one spirit with him. And this is true perfection.
20. And - The greater solemnity wherewith he was made priest,
farther proves the superior excellency of his priesthood.
21. The Lord swear and will not repent - Hence also it appears,
that his is an unchangeable priesthood.
22. Of so much better a covenant - Unchangeable, eternal. Was
Jesus made a surety - Or mediator. The word covenant frequently
occurs in the remaining part of this epistle. The original word
means either a covenant or a last will and testament. St. Paul takes
it sometimes in the former, sometimes in the latter, sense;
sometimes he includes both.
23. They were many priests - One after another.
24. He continueth for ever - In life and in his priesthood. That
passeth not away - To any successor.
25. Wherefore he is able to save to the uttermost - From all the
guilt, power, root, and consequence of sin. Them who come - By
faith. To God through him - As their priest. Seeing he ever liveth
to make intercession - That is, he ever lives and intercedes. He
died once; he intercedes perpetually.
26. For such an high priest suited us - Unholy, mischievous,
defiled sinners: a blessed paradox! Holy - With respect to God.
Harmless - With respect to men. Undefiled - With any sin in
himself. Separated from sinners - As well as free from sin. And so
he was when he left the world. And made - Even in his human
nature. Higher than the heavens - And all their inhabitants.
27. Who needeth not to offer up sacrifices daily - That is, on every
yearly day of expiation; for he offered once for all: not for his
own sins, for he then offered up himself "without spot to God."
28. The law maketh men high priests that have infirmity - That are
both weak, mortal, and sinful. But the oath which was since the
law - Namely, in the time of David. Maketh the son, who is
consecrated for ever - Who being now free, both from sin and
death, from natural and moral infirmity, remaineth a priest for
ever.
VIII
1. We have such an high priest - Having finished his description
of the type in Melchisedec, the apostle begins to treat directly of
the excellency of Christ's priesthood, beyond the Levitical. Who
is set down - Having finished his oblation. At the right hand of the
Majesty - Of God.
2. A minister - Who represents his own sacrifice, as the high
priest did the blood of those sacrifices once a year. Of the
sanctuary - Heaven, typified by the holy of holies. And of the true
tabernacle - Perhaps his human nature, of which the old tabernacle
was a type. Which the Lord hath fixed - Forever. Not man - As
Moses fixed the tabernacle.
4. But if he were on earth - If his priesthood terminated here. He
could not be a priest - At all, consistently with the Jewish
institutions. There being other priests - To whom alone this office
is allotted.
5. Who serve - The temple, which was not yet destroyed. After the
pattern and shadow of heavenly things - Of spiritual, evangelical
worship, and of everlasting glory. The pattern - Somewhat like the
strokes pencilled out upon a piece of fine linen, which exhibit the
figures of leaves and flowers, but have not yet received their
splendid colours and curious shades. And shadow - Or shadowy
representation, which gives you some dim and imperfect idea of
the body, but not the fine features, not the distinguishing air; none
of those living graces which adorn the real person. Yet both the
pattern and shadow lead our minds to something nobler than
themselves: the pattern, to that holiness and glory which complete
it; the shadow, to that which occasions it. Exod. xxv, 40.
6. And now he hath obtained a more excellent ministry - His
priesthood as much excels theirs, as the promises of the gospel
(whereof he is a surety) excels those of the law. These better
promises are specified, ver. 10, xi, those in the law were mostly
temporal promises.
7. For if the first had been faultless - If that dispensation had
answered all God's designs and man's wants, if it had not been
weak and unprofitable unable to make anything perfect, no place
would have been for a second.
8. But there is; for finding fault with them - Who were under the
old covenant he saith, I make a new covenant with the house of
Israel - With all the Israel of God, in all ages and nations. It is new
in many respects, though not as to the substance of it:
1. Being ratified by the death of Christ.
2. Freed from those burdensome rites and ceremonies.
3. Containing a more full and clear account of spiritual religion.
4. Attended with larger influences of the Spirit
5. Extended to all men. And,
6. Never to be abolished. Jer. xxxi, 31, &c.
9. When I took them by the hand - With the care and tenderness of
a parent. And just while this was fresh in their memory, they
obeyed; but presently after they shook off the yoke. They
continued not in my covenant, and I regarded them not - So that
covenant was soon broken in pieces.
10. This is the covenant I will make after those days - After the
Mosaic dispensation is abolished. I will put my laws in their
minds - I will open their eyes, and enlighten their understanding,
to see the true, full, spiritual meaning thereof. And write them on
their hearts - So that they shall inwardly experience whatever I
have commanded. And I will be to them a God - Their all-
sufficient portion, and exceeding great reward. And they shall be
to me a people - My treasure, my beloved, loving, and obedient
children.
11. And they who are under this covenant (though in other
respects they will have need to teach each other to their lives' end,
yet) shall not need to teach every one his brother, saying, Know
the Lord; for they shall all know me - All real Christians. From
the least to the greatest - In this order the saving knowledge of
God ever did and ever will proceed; not first to the greatest, and
then to the least. But "the Lord shall save the tents," the poorest,
"of Judah first, that the glory of the house of David," the royal
seed, "and the glory of the inhabitants of Jerusalem," the nobles
and the rich citizens, "do not magnify themselves," Zech. xii, 7.
12. For I will justify them, which is the root of all true knowledge
of God. This, therefore, is God's method. First, a sinner is
pardoned: then he knows God, as gracious and merciful then
God's laws are written on his heart: he is God's, and God is his.
13. In saying, A new covenant, he hath antiquated the first - Hath
shown that it is disannulled, and out of date. Now that which is
antiquated is ready to vanish away - As it did quickly after, when
the temple was destroyed.
IX
1. The first covenant had ordinances of outward worship, and a
worldly - a visible, material sanctuary, or tabernacle. Of this
sanctuary he treats, ver. 2-5. Of those ordinances, ver. 6-10.
2. The first - The outward tabernacle. In which was the
candlestick, and the table - The shewbread, shown continually
before God and all the people, consisting of twelve loaves,
according to the number of the tribes, was placed on this table in
two rows, six upon one another in each row. This candlestick and
bread seem to have typified the light and life which are more
largely dispensed under the gospel by Him who is the Light of the
world, and the Bread of life.
3. The second veil divided the holy place from the most holy, as
the first veil did the holy place from the courts.
4. Having the golden censer - Used by the high priest only, on the
great day of atonement. And the ark, or chest, of the covenant - So
called from the tables of the covenant contained therein. Wherein
was the manna - The monument of God's care over Israel. And
Aaron's rod - The monument of the regular priesthood. And the
tables of the covenant - The two tables of stone, on which the ten
commandments were written by the finger of God the most
venerable monument of all.
5. And over it were the cherubim of glory - Over which the glory
of God used to appear. Some suppose each of these had four
faces, and so represented the Three-One God, with the manhood
assumed by the Second Person. With out-spread wings shadowing
the mercy-seat - Which was a lid or plate of gold, covering the
ark.
6. Always - Every day. Accomplishing their services - Lighting
the lamps, changing the shewbread, burning incense, and
sprinkling the blood of the sin offerings.
7. Errors - That is, sins of ignorance, to which only those
atonements extended.
8. The Holy Ghost evidently showing - By this token. That the
way into the holiest - Into heaven. Was not made manifest - Not
so clearly revealed. While the first tabernacle, and its service,
were still subsisting - And remaining in force.
9. Which - Tabernacle, with all its furniture and services. Is a
figure - Or type, of good things to come Which cannot perfect the
worshipper - Neither the priest nor him who brought the offering.
As to his conscience - So that he should be no longer conscious of
the guilt or power of sin. Observe, the temple was as yet standing.
10. They could not so perfect him, with all their train of precepts
relating to meats and drinks, and carnal, gross, external
ordinances; and were therefore imposed only till the time of
reformation - Till Christ came.
11. An high priest of good things to come - Described, ver. 15.
Entered through a greater, that is, a more noble, and perfect
tabernacle - Namely, his own body. Not of this creation - Not
framed by man, as that tabernacle was.
12. The holy place - Heaven. For us - All that believe.
13. If the ashes of an heifer - Consumed by fire as a sin-offering,
being sprinkled on them who were legally unclean. Purified the
flesh - Removed that legal uncleanness, and re-admitted them to
the temple and the congregation. Num. xix, 17, 18, 19.
14. How much more shall the blood of Christ. - The merit of all
his sufferings. Who through the eternal Spirit - The work of
redemption being the work of the whole Trinity. Neither is the
Second Person alone concerned even in the amazing
condescension that was needful to complete it. The Father
delivers up the kingdom to the Son; and the Holy Ghost becomes
the gift of the Messiah, being, as it were, sent according to his
good pleasure. Offered himself - Infinitely more precious than any
created victim, and that without spot to God. Purge our
conscience - Our inmost soul. From dead works - From all the
inward and outward works of the devil, which spring from
spiritual death in the soul, and lead to death everlasting. To serve
the living God - In the life of faith, in perfect love and spotless
holiness.
15. And for this end he is the Mediator of a new covenant, that
they who are called - To the engagements and benefits thereof.
Might receive the eternal inheritance promised to Abraham: not
by means of legal sacrifices, but of his meritorious death. For the
redemption of the transgressions that were under the first
covenant - That is, for the redemption of transgressors from the
guilt and punishment of those sins which were committed in the
time of the old covenant. The article of his death properly divides
the old covenant from the new.
16. I say by means of death; for where such a covenant is, there
must be the death of him by whom it is confirmed - Seeing it is by
his death that the benefits of it are purchased. It seems beneath the
dignity of the apostle to play upon the ambiguity of the Greek
word, as the common translation supposes him to do.
17. After he is dead - Neither this, nor after men are dead is a
literal translation of the words. It is a very perplexed passage.
18. Whence neither was the first - The Jewish covenant, originally
transacted without the blood of an appointed sacrifice.
19. He took the blood of calves - Or heifers. And of goats, with
water, and scarlet wool, and hyssop - All these circumstances are
not particularly mentioned in that chapter of Exodus, but are
supposed to be already known from other passages of Moses. And
the book itself - Which contained all he had said. And sprinkled
all the people - Who were near him. The blood was mixed with
water to prevent its growing too stiff for sprinkling; perhaps also
to typify that blood and water, John xix, 34. Exod. xxiv, 7, 8
20. Saying, This is the blood of the covenant which God hath
enjoined me to deliver unto you - By this it is established. Exod.
xxiv, 8.
21. And in like manner he ordered the tabernacle - When it was
made, and all its vessels, to be sprinkled with blood once a year.
22. And almost all things - For some were purified by water or
fire. Are according to the law purified with blood - Offered or
sprinkled. And according to the law, there is no forgiveness of
sins without shedding of blood - All this pointed to the blood of
Christ effectually cleansing from all sin, and intimated, there can
be no purification from it by any other means.
23. Therefore - That is, it plainly appears from what has been said.
It was necessary - According to the appointment of God. That the
tabernacle and all its utensils, which were patterns, shadowy
representations, of things in heaven, should be purified by these -
Sacrifices and sprinklings. But the heavenly things themselves -
Our heaven-born spirits: what more this may mean we know not
yet. By better sacrifices than these - That is, by a better sacrifice,
which is here opposed to all the legal sacrifices, and is expressed
plurally, because it includes the signification of them all, and is of
so much more eminent virtue.
24. For Christ did not enter into the holy place made with hands -
He never went into the holy of holies at Jerusalem, the figure of
the true tabernacle in heaven, chap. viii, 2. But into heaven itself,
to appear in the presence of God for us - As our glorious high
priest and powerful intercessor.
26. For then he must often have suffered from the foundation of
the world - This supposes,
1. That by suffering once he atoned for all the sins which had
been committed from the foundation of the world.
2. That he could not have atoned for them without suffering. At
the consummation of the ages - The sacrifice of Christ divides the
whole age or duration of the world into two parts, and extends its
virtue backward and forward, from this middle point wherein they
meet to abolish both the guilt and power of sin.
27. After this, the judgment - Of the great day. At the moment of
death every man's final state is determined. But there is not a
word in scripture of a particular judgment immediately after
death.
28. Christ having once died to bear the sins - The punishment due
to them. Of many - Even as many as are born into the world. Will
appear the second time - When he comes to judgment. Without
sin - Not as he did before, bearing on himself the sins of many,
but to bestow everlasting salvation.
X
1. From all that has been said it appears, that the law, the Mosaic
dispensation, being a bare, unsubstantial shadow of good things to
come, of the gospel blessings, and not the substantial, solid image
of them, can never with the same kind of sacrifices, though
continually repeated, make the comers thereunto perfect, either as
to justification or sanctification. How is it possible, that any who
consider this should suppose the attainments of David, or any who
were under that dispensation, to be the proper measure of gospel
holiness; and that Christian experience is to rise no higher than
Jewish?
2. They who had been once perfectly purged, would have been no
longer conscious either of the guilt or power of their sins.
3. There is a public commemoration of the sins both of the last
and of all the preceding years; a clear proof that the guilt thereof
is not perfectly purged away.
4. It is impossible the blood of goats should take away sins -
Either the guilt or the power of them.
5. When he cometh into the world - In the fortieth psalm the
Messiah's coming into the world is represented. It is said, into the
world, not into the tabernacle, chap. ix, 1; because all the world is
interested in his sacrifice. A body hast thou prepared for me - That
I may offer up myself. Psalm xl, 6, &c.
7. In the volume of the book - In this very psalm it is written of
me. Accordingly I come to do thy will - By the sacrifice of
myself.
8. Above when he said, Sacrifice thou hast not chosen - That is,
when the Psalmist pronounced those words in his name.
9. Then said he - in that very instant he subjoined. Lo, I come to
do Thy will - To offer a more acceptable sacrifice; and by this
very act he taketh away the legal, that he may establish the
evangelical, dispensation.
10. By which will - Of God, done and suffered by Christ. We are
sanctified - Cleansed from guilt, and consecrated to God.
11. Every priest standeth - As a servant in an humble posture.
12. But he - The virtue of whose one sacrifice remains for ever.
Sat down - As a son, in majesty and honour.
13. Psalm cx, 1.
14. He hath perfected them for ever - That is, has done all that
was needful in order to their full reconciliation with God.
15. In this and the three following verses, the apostle winds up his
argument concerning the excellency and perfection of the
priesthood and sacrifice of Christ. He had proved this before by a
quotation from Jeremiah; which he here repeats, describing the
new covenant as now completely ratified, and all the blessings of
it secured to us by the one offering of Christ, which renders all
other expiatory sacrifices, and any repetition of his own, utterly
needless.
16. Jer. xxxi, 33, &c.
19. Having finished the doctrinal part of his epistle, the apostle
now proceeds to exhortation deduced from what has been treated
of chap. v, 4, which he begins by a brief recapitulation. Having
therefore liberty to enter,
20. By a living way - The way of faith, whereby we live indeed.
Which he hath consecrated - Prepared, dedicated, and established
for us. Through the veil, that is, his flesh - As by rending the veil
in the temple, the holy of holies became visible and accessible; so
by wounding the body of Christ, the God of heaven was
manifested, and the way to heaven opened.
22. Let us draw near - To God. With a true heart - In godly
sincerity. Having our hearts sprinkled from an evil conscience -
So as to condemn us no longer And our bodies washed with pure
water - All our conversation spotless and holy, which is far more
acceptable to God than all the legal sprinklings and washings.
23. The profession of our hope - The hope which we professed at
our baptism.
25. Not forsaking the assembling ourselves - In public or private
worship. As the manner of some is - Either through fear of
persecution, or from a vain imagination that they were above
external ordinances. But exhorting one another - To faith, love,
and good works. And so much the more, as ye see the day
approaching - The great day is ever in your eye.
26. For when we - Any of us Christians. Sin wilfully - By total
apostasy from God, termed "drawing back," ver. 38. After having
received the experimental knowledge of the gospel truth, there
remaineth no more sacrifice for sins - None but that which we
obstinately reject.
28. He that, in capital cases, despised (presumptuously
transgressed) the law of Moses died without mercy - Without any
delay or mitigation of his punishment.
29. Of how much sorer punishment is he worthy, who - By wilful,
total apostasy. It does not appear that this passage refers to any
other sin. Hath, as it were, trodden underfoot the Son of God - A
lawgiver far more honourable than Moses. And counted the blood
wherewith the better covenant was established, an unholy, a
common, worthless thing. By which he hath been sanctified -
Therefore Christ died for him also, and he was at least justified
once. And done despite to the Spirit of grace - By rejecting all his
motions.
30. The Lord will judge his people - Yea, far more rigorously than
the heathens, if they rebel against him. Deut. xxxii, 35, &c.
31. To fall into the hands - Of his avenging justice.
32. Enlightened - With the knowledge of God and of his truth.
34. For ye sympathized with all your suffering brethren, and with
me in particular; and received joyfully the loss of your own
goods.
35. Cast not away therefore this your confidence - Your faith and
hope; which none can deprive you of but yourselves.
36. The promise - Perfect love; eternal life.
37. He that cometh - To reward every man according to his works.
38. Now the just - The justified person. Shall live - In God's
favour, a spiritual and holy life. By faith - As long as he retains
that gift of God. But if he draw back - If he make shipwreck of his
faith My soul hath no pleasure in him - That is, I abhor him; I cast
him off. Hab. ii, 3, &c.
39. We are not of them who draw back to perdition - Like him
mentioned ver. 38. But of them that believe - To the end, so as to
attain eternal life.
XI
1. The definition of faith given in this verse, and exemplified in
the various instances following, undoubtedly includes justifying
faith, but not directly as justifying. For faith justifies only as it
refers to, and depends on, Christ. But here is no mention of him as
the object of faith; and in several of the instances that follow, no
notice is taken of him or his salvation, but only of temporal
blessings obtained by faith. And yet they may all be considered as
evidences of the power of justifying faith in Christ, and of its
extensive exercise in a course of steady obedience amidst
difficulties and dangers of every kind. Now faith is the
subsistence of things hoped for, the evidence or conviction of
things not seen - Things hoped for are not so extensive as things
not seen. The former are only things future and joyful to us; the
latter are either future, past, or present, and those either good or
evil, whether to us or others. The subsistence of things hoped for -
Giving a kind of present subsistence to the good things which God
has promised: the divine supernatural evidence exhibited to, the
conviction hereby produced in, a believer of things not seen,
whether past, future, or spiritual; particularly of God and the
things of God.
2. By it the elders - Our forefathers. This chapter is a kind of
summary of the Old Testament, in which the apostle comprises
the designs, labours, sojournings, expectations, temptations,
martyrdoms of the ancients. The former of them had a long
exercise of their patience; the latter suffered shorter but sharper
trials. Obtained a good testimony - A most comprehensive word.
God gave a testimony, not only of them but to them: and they
received his testimony as if it had been the things themselves of
which he testified, ver. 4, 5, 39. Hence they also gave testimony to
others, and others testified of them.
3. By faith we understand that the worlds - Heaven and earth and
all things in them, visible and invisible. Where made - Formed,
fashioned, and finished. By the word - The sole command of God,
without any instrument or preceding matter. And as creation is the
foundation and specimen of the whole divine economy, so faith in
the creation is the foundation and specimen of all faith. So that
things which are seen - As the sun, earth, stars. Were made of
things which do not appear - Out of the dark, unapparent chaos,
Gen. i, 2. And this very chaos was created by the divine power;
for before it was thus created it had no existence in nature.
4. By faith - In the future Redeemer. Abel offered a more
excellent sacrifice - The firstlings of his flock, implying both a
confession of what his own sins deserved, and a desire of sharing
in the great atonement. Than Cain - Whose offering testified no
such faith, but a bare acknowledgment of God the Creator. By
which faith he obtained both righteousness and a testimony of it:
God testifying - Visibly that his gifts were accepted; probably by
sending fire from heaven to consume his sacrifice, a token that
justice seized on the sacrifice instead of the sinner who offered it.
And by it - By this faith. Being dead, he yet speaketh - That a
sinner is accepted only through faith in the great sacrifice.
5. Enoch was not any longer found among men, though perhaps
they sought for him as they did for Elijah, 2 Kings ii, 17. He had
this testimony - From God in his own conscience.
6. But without faith - Even some divine faith in God, it is
impossible to please him. For he that cometh to God - in prayer,
or another act of worship, must believe that he is.
7. Noah being warned of things not seen as yet - Of the future
deluge. Moved with fear, prepared an ark, by which open
testimony he condemned the world - Who neither believed nor
feared.
8. Gen. xii, 1-4
9. By faith he sojourned in the land of promise - The promise was
made before, Gen. xii, 7. Dwelling in tents - As a sojourner With
Isaac and Jacob - Who by the same manner of living showed the
same faith Jacob was born fifteen years before the death of
Abraham. The joint heirs of the same promise - Having all the
same interest therein. Isaac did not receive this inheritance from
Abraham, nor Jacob from Isaac, but all of them from God. Gen.
xvii, 8
10. He looked for a city which hath foundations - Whereas a tent
has none. Whose builder and former is God - Of which God is the
sole contriver, former, and finisher.
11. Sarah also herself - Though at first she laughed at the promise,
Gen. xviii, 12. Gen. xxi, 2.
12. As it were dead - Till his strength was supernaturally restored,
which continued for many years after.
13. All these - Mentioned ver. 7-11. Died in faith - In death faith
acts most vigourously. Not having received the promises - The
promised blessings. Embraced - As one does a dear friend when
he meets him.
14. They who speak thus show plainly that they seek their own
country - That they keep in view, and long for, their native home.
15. If they had been mindful of - Their earthly country, Ur of the
Chaldeans, they might have easily returned.
16. But they desire a better country, that is, an heavenly - This is a
full convincing proof that the patriarchs had a Revelation and a
promise of eternal glory in heaven. Therefore God is not ashamed
to be called their God: seeing he hath prepared for them a city -
Worthy of God to give.
17. By faith Abraham - When God made that glorious trial of him.
Offered up Isaac - The will being accepted as if he had actually
done it. Yea, he that had received the promises - Particularly that
grand promise, "In Isaac shall thy seed be called." Offered up -
This very son; the only one he had by Sarah. Gen. xxii, 1,&c.
18. In Isaac shall thy seed be called - From him shall the blessed
seed spring. Gen. xxi, 12.
19. Accounting that God was able even to raise him from the dead
- Though there had not been any instance of this in the world.
From whence also - To speak in a figurative way. He did receive
him - Afterwards, snatched from the jaws of death.
20. Blessed - Gen. xxvii, 27, 39; prophetically foretold the
particular blessings they should partake of. Jacob and Esau -
Preferring the elder before the younger.
21. Jacob when dying - That is, when near death. Bowing down
on the top of his staff - As he sat on the side of his bed. Gen.
xlviii, 16; Gen. xlvii, 31
22. Concerning his bones - To be carried into the land of promise.
23. They saw - Doubtless with a divine presage of things to come.
24. Refused to be called - Any longer.
26. The reproach of Christ - That which he bore for believing in
the Messiah to come, and acting accordingly. For he looked off -
From all those perishing treasures, and beyond all those temporal
hardships Unto the recompence of reward - Not to an inheritance
in Canaan; he had no warrant from God to look for this, nor did he
ever attain it; but what his believing ancestors looked for, - a
future state of happiness in heaven.
27. By faith he left Egypt - Taking all the Israelites with him. Not
then fearing the wrath of the king - As he did many years before,
Exod. ii, 14. Exod. xiv, 15, &c.
28. The pouring out of the blood - Of the paschal lamb, which was
sprinkled on the door-posts, lest the destroying angel should touch
the Israelites. Exod. xii, 12-18.
29. They - Moses, Aaron, and the Israelites. Passed the Red Sea -
It washed the borders of Edom, which signifies red. Thus far the
examples are cited from Genesis and Exodus; those that follow
are from the former and the latter Prophets.
30. By the faith of Joshua.
31. Rahab - Though formerly one not of the fairest character.
32. After Samuel, the prophets are properly mentioned. David
also was a prophet; but he was a king too. The prophets - Elijah,
Elisha, &c., including likewise the believers who lived with them.
33, 34. David, in particular, subdued kingdoms. Samuel (not
excluding the rest) wrought righteousness. The prophets, in
general, obtained promises, both for themselves, and to deliver to
others. Prophets also stopped the mouths of lions, as Daniel; and
quenched the violence of fire, as Shadrach, Meshach, and
Abednego. To these examples, whence the nature of faith clearly
appears, those more ancient ones are subjoined, (by a
transposition, and in an inverted order,) which receive light from
these. Jephthah escaped the edge of the sword; Samson out of
weakness was made strong; Barak became valiant in fight; Gideon
put to flight armies of the aliens. Faith animates to the most heroic
enterprises, both civil and military. Faith overcomes all
impediments effects the greatest things; attains to the very best;
and inverts, by its miraculous power the very course of nature. 2
Sam. viii, 1,&c.; 1 Sam. viii, 9,&c.; 1 Sam. xiii, 3,&c.; Dan. vi,
22; Dan. iii, 27; Jude xii, 3; Jude xv, 19,&c.; Jude xvi, 28,&c.;
Jude iv, 14,&c.; Jude vii, 21.
35. Women - Naturally weak. Received their dead - Children.
Others were tortured - From those who acted great things the
apostle rises higher, to those who showed the power of faith by
suffering. Not accepting deliverance - On sinful terms. That they
might obtain a better resurrection - An higher reward, seeing the
greater their sufferings the greater would be their glory. 1 Kings
xvii, 22; 2 Kings iv, 35
36. And others - The apostle seems here to pass on to recent
examples.
37. They were sawn asunder - As, according to the tradition of the
Jews, Isaiah was by Manasseh. Were tempted - Torments and
death are mentioned alternately. Every way; by threatenings,
reproaches, tortures, the variety of which cannot be expressed;
and again by promises and allurements.
38. Of whom the world was not worthy - It did not deserve so
great a blessing. They wandered - Being driven out from men.
39. And all these - Though they obtained a good testimony, ver. 2,
yet did not receive the great promise, the heavenly inheritance.
40. God having provided some better thing for us - Namely,
everlasting glory. That they might not be perfected without us -
That is, that we might all be perfected together in heaven.
XII
1. Wherefore, being encompassed with a cloud - A great
multitude, tending upward with a holy swiftness. Of witnesses -
Of the power of faith. Let us lay aside every weight - As all who
run a race take care to do. Let us throw off whatever weighs us
down, or damps the vigour of our Soul. And the sin which easily
besetteth us - As doth the sin of our constitution, the sin of our
education, the sin of our profession.
2. Looking - From all other things. To Jesus - As the wounded
Israelites to the brazen serpent. Our crucified Lord was prefigured
by the lifting up of this; our guilt, by the stings of the fiery
serpents; and our faith, by their looking up to the miraculous
remedy. The author and finisher of our faith - Who begins it in us,
carries it on, and perfects it. Who for the joy that was set before
him - Patiently and willingly endured the cross, with all the pains
annexed thereto. And is set down - Where there is fulness of joy.
3. Consider - Draw the comparison and think. The Lord bore all
this; and shall his servants bear nothing? Him that endured such
contradiction from sinners - Such enmity and opposition of every
kind Lest ye be weary - Dull and languid, and so actually faint in
your course.
4. Unto blood - Unto wounds and death.
5. And yet ye seem already to have forgotten the exhortation -
Wherein God speaketh to you with the utmost tenderness. Despise
not thou the chastening of the Lord - Do not slight or make little
of it; do not impute any affliction to chance or second causes but
see and revere the hand of God in it. Neither faint when thou art
rebuked of him - But endure it patiently and fruitfully. Pro iii, 11,
&c.
6. For - All springs from love; therefore neither despise nor faint.
7. Whom his father chasteneth not - When he offends.
8. Of which all sons are partakers - More or less.
9. And we reverenced them - We neither despised nor fainted
under their correction. Shall we not much rather - Submit with
reverence and meekness To the Father of spirits - That we may
live with him for ever. Perhaps these expressions, fathers of our
flesh, and Father of spirits, intimate that our earthly fathers are
only the parents of our bodies, our souls not being originally
derived from them, but all created by the immediate power of
God; perhaps, at the beginning of the world.
10. For they verily for a few days - How few are even all our day
on earth! Chastened us as they thought good - Though frequently
they erred therein, by too much either of indulgence or severity.
But he always, unquestionably, for our profit, that we may be
partakers of his holiness - That is, of himself and his glorious
image.
11. Now all chastening - Whether from our earthly or heavenly
Father, Is for the present grievous, yet it yieldeth the peaceable
fruit of righteousness - Holiness and happiness. To them that are
exercised thereby - That receive this exercise as from God, and
improve it according to his will.
12. Wherefore lift up the hands - Whether your own or your
brethren's. That hang down - Unable to continue the combat. And
the feeble knees - Unable to continue the race. Isaiah xxxv, 3.
13. And make straight paths both for your own and for their feet -
Remove every hindrance, every offense. That the lame - They
who are weak, scarce able to walk. Be not turned out of the way -
Of faith and holiness.
14. Follow peace with all men - This second branch of the
exhortation concerns our neighbours; the third, God. And holiness
- The not following after all holiness, is the direct way to fall into
sin of every kind.
15. Looking diligently, lest any one - If he do not lift up the hands
that hang down. Fall from the grace of God: lest any root of
bitterness - Of envy, anger, suspicion. Springing up - Destroy the
sweet peace; lest any, not following after holiness, fall into
fornication or profaneness. In general, any corruption, either in
doctrine or practice, is a root of bitterness, and may pollute many.
16. Esau was profane for so slighting the blessing which went
along with the birth-right.
17. He was rejected - He could not obtain it. For he found no
place for repentance - There was no room for any such repentance
as would regain what he had lost. Though he sought it - The
blessing of the birth-right. Diligently with tears - He sought too
late. Let us use the present time.
18. For - A strong reason this why they ought the more to regard
the whole exhortation drawn from the priesthood of Christ:
because both salvation and vengeance are now nearer at hand. Ye
are not come to the mountain that could be touched - That was of
an earthy, material nature.
19. The sound of a trumpet - Formed, without doubt, by the
ministry of angels, and preparatory to the words, that is, the Ten
Commandments, which were uttered with a loud voice, Deut. v,
22.
20. For they could not bear - The terror which seized them, when
they heard those words proclaimed, If even a beast, &c. Exod.
xix, 12, &c.
21. Even Moses - Though admitted to so near an intercourse with
God, who "spake to him as a man speaketh to his friend." At other
times he acted as a mediator between God and the people. But
while the ten words were pronounced, he stood as one of the
hearers, Exod. xix, 25; Exod. xx, 19.
22. But ye - Who believe in Christ. Are come - The apostle does
not here speak of their coming to the church militant, but of that
glorious privilege of New Testament believers, their communion
with the church triumphant. But this is far more apparent to the
eyes of celestial spirits than to ours which are yet veiled. St. Paul
here shows an excellent knowledge of the heavenly economy,
worthy of him who had been caught up into the third heaven. To
mount Sion - A spiritual mountain. To the city of the living God,
the heavenly Jerusalem - All these glorious titles belong to the
New Testament church. And to an innumerable company -
Including all that are afterwards mentioned.
23. To the general assembly - The word properly signifies a stated
convention on some festival occasion. And church - The whole
body of true believers, whether on earth or in paradise. Of the
first-born-The first-born of Israel were enrolled by Moses; but
these are enrolled in heaven, as citizens there. It is observable,
that in this beautiful gradation, these first-born are placed nearer
to God than the angels. See Jam i, 18. And to God the Judge of all
- Propitious to you, adverse to your enemies. And to the spirits -
The separate souls. Of just men - It seems to mean, of New
Testament believers. The number of these, being not yet large, is
mentioned distinct from the innumerable company of just men
whom their Judge hath acquitted. These are now made perfect in
an higher sense than any who are still alive. Accordingly, St. Paul,
while yet on earth, denies that he was thus made perfect, Phil. iii,
12.
24. To Jesus, the mediator - Through whom they had been
perfected. And to the blood of sprinkling - To all the virtue of his
precious blood shed for you, whereby ye are sprinkled from an
evil conscience. This blood of sprinkling was the foundation of
our Lord's mediatorial office. Here the gradation is at the highest
point. Which speaketh better things than that of Abel - Which
cried for vengeance.
25. Refuse not - By unbelief. Him that speaketh - And whose
speaking even now is a prelude to the final scene. The same voice
which spake both by the law and in the gospel, when heard from
heaven, will shake heaven and earth. For if they escaped not - His
vengeance. Much more shall not we - Those of us who turn from
him that speaketh from heaven - That is, who came from heaven
to speak to us.
26. Whose voice then shook the earth - When he spoke from
mount Sinai. But now - With regard to his next speaking. He hath
promised - It is a joyful promise to the saints, though dreadful to
the wicked. Yet once more I will shake, not only the earth, but
also the heaven - These words may refer in a lower sense to the
dissolution of the Jewish church and state; but in their full sense
they undoubtedly look much farther, even to the end of all things.
This universal shaking began at the first coming of Christ. It will
be consummated at his second coming. Haggai ii, 6.
27. The things which are shaken - Namely, heaven and earth. As
being made - And consequently liable to change. That the things
which are not shaken may remain - Even "the new heavens and
the new earth," Rev. xxi, 1.
28. Therefore let us, receiving - By willing and joyful faith. A
kingdom - More glorious than the present heaven and earth. Hold
fast the grace, whereby we may serve God - In every thought,
word, and work. With reverence - Literally, with shame. Arising
from a deep consciousness of our own unworthiness. And godly
fear - A tender, jealous fear of offending, arising from a sense of
the gracious majesty of God.
29. For our God is a consuming fire - in the strictness of his
justice, and purity of his holiness.
XIII
1. Brotherly love is explained in the following verses.
2. Some - Abraham and Lot. Have entertained angels unawares -
So may an unknown guest, even now, be of more worth than he
appears, and may have angels attending him, though unseen. Gen.
xviii, 2; Gen. xix, 1.
3. Remember - In your prayers, and by your help. Them that are
in bonds, as being bound with them - Seeing ye are members one
of another. And them that suffer, as being yourselves in the body -
And consequently liable to the same.
4. Marriage is honourable in, or for all sorts of men, clergy as well
as laity: though the Romanists teach otherwise. And the bed
undefiled - Consistent with the highest purity; though many
spiritual writers, so called, say it is only licensed whoredom. But
whoremongers and adulterers God will judge - Though they
frequently escape the sentence of men.
5. He - God. Hath said - To all believers, in saying it to Jacob,
Joshua, and Solomon. Gen. xxviii, 15; Josh. i, 5; 1Chr xxviii, 20.
6. Psalm cxviii, 6.
7. Remember them - Who are now with God, considering the
happy end of their conversation on earth.
8. Men may die; but Jesus Christ, yea, and his gospel, is the same
from everlasting to everlasting.
9. Be not carried about with various doctrines - Which differ from
that one faith in our one unchangeable Lord. Strange - To the ears
and hearts of all that abide in him. For it is good - It is both
honourable before God and pleasant and profitable That the heart
be stablished with grace - Springing from faith in Christ. Not with
meats - Jewish ceremonies, which indeed can never stablish the
heart.
10. On the former part of this verse, the fifteenth and sixteenth
depend; on the latter, the intermediate verses. We have an altar -
The cross of Christ. Whereof they have no right to eat - To
partake of the benefits which we receive therefrom. Who serve the
tabernacle - Who adhere to the Mosaic law.
11. For - According to their own law, the sin-offerings were
wholly consumed, and no Jew ever ate thereof. But Christ was a
sin-offering. Therefore they cannot feed upon him, as we do, who
are freed from the Mosaic law.
12. Wherefore Jesus also - Exactly answering those typical sin-
offerings. Suffered without the gate - Of Jerusalem, which
answered to the old camp of Israel. That he might sanctify -
Reconcile and consecrate to God. The people - Who believe in
him. By his own blood - Not those shadowy sacrifices, which are
now of no farther use.
13. Let us then go forth without the camp - Out of the Jewish
dispensation. Bearing his reproach - All manner of shame,
obloquy, and contempt for his sake.
14. For we have here - On earth No continuing city - All things
here are but for a moment; and Jerusalem itself was just then on
the point of being destroyed.
15. The sacrifice - The altar is mentioned, ver. 10; now the
sacrifices:
1. Praise;
2. Beneficence; with both of which God is well pleased.
17. Obey them that have the rule over you - The word implies
also, that lead or guide you; namely, in truth and holiness. And
submit yourselves - Give up (not your conscience or judgment,
but) your own will, in all things purely indifferent. For they watch
over your souls - With all zeal and diligence, they guard and
caution you against all danger. As they that must give account -
To the great Shepherd, for every part of their behaviour toward
you. How vigilant then ought every pastor to be! How careful of
every soul committed to his charge! That they may do this -
Watch over you. With joy and not with groans - He is not a good
shepherd, who does not either rejoice over them, or groan for
them. The groans of other creatures are heard: how much more
shall these come up in the ears of God! Whoever answers this
character of a Christian pastor may undoubtedly demand this
obedience.
20. The everlasting covenant - The Christian covenant, which is
not temporary, like the Jewish, but designed to remain for ever.
By the application of that blood, by which this covenant was
established, may he make you, in every respect, inwardly and
outwardly holy!
22. Suffer the word of exhortation - Addressed to you in this
letter, which, though longer than my usual letters, is yet contained
in few words, considering the copiousness of the subject.
23. If he come - To me.
25. - Grace be with you all - St. Paul's usual benediction. God
apply it to our hearts!
NOTES ON
THE GENERAL EPISTLE OF ST. JAMES
THIS is supposed to have been written by James the son of
Alpheus the brother (or kinsman) of our Lord. It is called a
General Epistle, because written not to a particular person or
church, but to all the converted Israelites. Herein the apostle
reproves that antinomian spirit, which had even then infected
many, who had perverted the glorious doctrine of justification by
faith into an occasion of licentiousness. He likewise comforts the
true believers under their sufferings, and reminds them of the
judgments that were approaching.
It has three parts:
I. The inscription, Chap. i. 1
II. The exhortation,
1. To patience, enduring outward, conquering inward,
temptations, 2-15
2. Considering the goodness of God, 16-18 to be swift to hear,
slow to speak, slow to wrath
And these three are,
1. Proposed, 19-21
2. Treated of at large.
a. Let hearing be joined with practice, 22-26
Particularly with bridling the tongue, 26
With mercy and purity, 27
Without respect of persons, ii. 1-13
And so faith universally with works, 14-26
b. Let the speech be modest, iii. 1-12
c. Let anger, with all the other passions, be restrained, 13- iv.1-
17
3. To patience again.
a. Confirmed by the coming of the judge, in which draws near
The calamity of the wicked, v.1-6
The deliverance of the righteous, 7-12
b. Nourished by prayer, 13-18
III. The conclusion, 19
JAMES
I
1. A servant of Jesus Christ - Whose name the apostle mentions
but once more in the whole epistle, chap. ii, 1. And not at all in his
whole discourse, Acts xv, 14, &c.; or Acts xxi, 20-25. It might
have seemed, if he mentioned him often, that he did it out of
vanity, as being the brother of the Lord. To the twelve tribes - Of
Israel; that is, those of them that believe. Which are scattered
abroad - In various countries. Ten of the tribes were scattered ever
since the reign of Hosea; and great part of the rest were now
dispersed through the Roman empire: as was foretold, Deut.
xxviii, 25, &c.xxx, 4. Greeting - That is, all blessings, temporal
and eternal.
2. My brethren, count it all joy - Which is the highest degree of
patience, and contains all the rest. When ye fall into divers
temptations - That is, trials.
4. Let patience have its perfect work - Give it full scope, under
whatever trials befall you. That ye may be perfect and entire -
Adorned with every Christian grace. And wanting nothing -
Which God requires in you.
5. If any want - The connection between the first and following
verses, both here and in the fourth chapter, will be easily
discerned by him who reads them, while he is suffering
wrongfully. He will then readily perceive, why the apostle
mentions all those various affections of the mind. Wisdom - To
understand, whence and why temptations come, and how they are
to be improved. Patience is in every pious man already. Let him
exercise this, and ask for wisdom. The sum of wisdom, both in the
temptation of poverty and of riches, is described in the ninth and
tenth verses. Who giveth to all - That ask aright. And upbraideth
not - Either with their past wickedness, or present unworthiness.
6. But let him ask in faith - A firm confidence in God. St. James
also both begins and ends with faith, chap. v, 15; the hindrances
of which he removes in the middle part of his epistle. He that
doubteth is like a wave of the sea - Yea, such are all who have not
asked and obtained wisdom. Driven with the wind - From
without. And tossed - From within, by his own unstableness.
8. A doubleminded man - Who has, as it were, two souls; whose
heart is not simply given up to God. Is unstable - Being without
the true wisdom; perpetually disagrees both with himself and
others, chap. iii, 16.
9. Let the brother - St James does not give this appellation to the
rich. Of low degree - Poor and tempted. Rejoice - The most
effectual remedy against doublemindedness. In that he is exalted -
To be a child of God, and an heir of glory.
10. But the rich, in that he is made low - Is humbled by a deep
sense of his true condition. Because as the flower - Beautiful, but
transient. He shall pass away - Into eternity.
11. For the sun arose and withered the grass - There is an
unspeakable beauty and elegance, both in the comparison itself,
and in the very manner of expressing it, intimating both the
certainty and the suddenness of the event. So shall the rich fade
away in his ways - In the midst of his various pleasures and
employments.
12. Happy is the man that endureth temptation - Trials of various
kinds. He shall receive the crown - That fadeth not away. Which
the Lord hath promised to them that love him - And his enduring
proves his love. For it is love only that "endureth all things."
13. But let no man who is tempted - To sin. Say, I am tempted of
God - God thus tempteth no man.
14. Every man is tempted, when - In the beginning of the
temptation. He is drawn away - Drawn out of God, his strong
refuge. By his own desire - We are therefore to look for the cause
of every sin, in, not out of ourselves. Even the injections of the
devil cannot hurt before we make them our own. And every one
has desires arising from his own constitution, tempers, habits, and
way of life. And enticed - In the progress of the temptation,
catching at the bait: so the original word signifies.
15. Then desire having conceived - By our own will joining
therewith. Bringeth forth actual sin - It doth not follow that the
desire itself is not sin. He that begets a man is himself a man. And
sin being perfected - Grown up to maturity, which it quickly does.
Bringeth forth death - Sin is born big with death.
16. Do not err - It is a grievous error to ascribe the evil and not the
good which we receive to God.
17. No evil, but every good gift - Whatever tends to holiness. And
every perfect gift - Whatever tends to glory. Descendeth from the
Father of lights - The appellation of Father is here used with
peculiar propriety. It follows, "he begat us." He is the Father of all
light, material or spiritual, in the kingdom of grace and of glory.
With whom is no variableness - No change in his understanding.
Or shadow of turning - in his will. He infallibly discerns all good
and evil; and invariably loves one, and hates the other. There is, in
both the Greek words, a metaphor taken from the stars,
particularly proper where the Father of lights is mentioned. Both
are applicable to any celestial body, which has a daily vicissitude
of day and night, and sometimes longer days, sometimes longer
nights. In God is nothing of this kind. He is mere light. If there Is
any such vicissitude, it is in ourselves, not in him.
18. Of his own will - Most loving, most free, most pure, just
opposite to our evil desire, ver. 15. Begat he us - Who believe. By
the word of truth - The true word, emphatically so termed; the
gospel. That we might be a kind of first-fruits of his creatures -
Christians are the chief and most excellent of his visible creatures;
and sanctify the rest. Yet he says, A kind of - For Christ alone is
absolutely the first- fruits.
19. Let every man be swift to hear - This is treated of from ver. 21
to the end of the next chapter. Slow to speak - Which is treated of
in the third chapter. Slow to wrath - Neither murmuring at God,
nor angry at his neighbour. This is treated of in the third, and
throughout the fourth and fifth chapters.
20. The righteousness of God here includes all duties prescribed
by him, and pleasing to him.
21. Therefore laying aside - As a dirty garment. All the filthiness
and superfluity of wickedness - For however specious or
necessary it may appear to worldly wisdom, all wickedness is
both vile, hateful, contemptible, and really superfluous. Every
reasonable end may be effectually answered without any kind or
degree of it. Lay this, every known sin, aside, or all your hearing
is vain. With meekness - Constant evenness and serenity of mind.
Receive - Into your ears, your heart, your life. The word - Of the
gospel. Ingrafted - In believers, by regeneration, ver. 18 and by
habit, Heb. v, 14. Which is able to save your souls - The hope of
salvation nourishes meekness.
23. Beholding his face in a glass - How exactly does the scripture
glass show a man the face of his soul!
24. He beheld himself, and went away - To other business. And
forgot - But such forgetting does not excuse.
25. But he that looketh diligently - Not with a transient glance, but
bending down, fixing his eyes, and searching all to the bottom.
Into the perfect law - Of love as established by faith. St. James
here guards us against misunderstanding what St. Paul says
concerning the "yoke and bondage of the law." He who keeps the
law of love is free, John viii, 31, &c. He that does not, is not free,
but a slave to sin, and a criminal before God, ver. 10. And
continueth therein - Not like him who forgot it, and went away.
This man - There is a peculiar force in the repetition of the word.
Shall be happy - Not barely in hearing, but doing the will of God.
26. If any one be ever so religious - Exact in the outward offices
of religion. And bridleth not his tongue - From backbiting,
talebearing, evilspeaking, he only deceiveth his own heart, if he
fancies he has any true religion at all.
27. The only true religion in the sight of God, is this, to visit -
With counsel, comfort, and relief. The fatherless and widows -
Those who need it most. In their affliction - In their most helpless
and hopeless state. And to keep himself unspotted from the world
- From the maxims, tempers, and customs of it. But this cannot be
done, till we have given our hearts to God, and love our neighbour
as ourselves.
II
1. My brethren - The equality of Christians, intimated by this
name, is the ground of the admonition. Hold not the faith of our
common Lord, the Lord of glory - Of which glory all who believe
in him partake. With respect of persons - That is, honour none
merely for being rich; despise none merely for being poor.
2. With gold rings - Which were not then so common as now.
3. Ye look upon him - With respect.
4. Ye distinguish not - To which the most respect is due, to the
poor or to the rich. But are become evil-reasoning Judges - You
reason ill, and so judge wrong: for fine apparel is no proof of
worth in him that wears it.
5. Hearken - As if he had said, Stay, consider, ye that judge thus.
Does not the presumption lie rather in favour of the poor man?
Hath not God chosen the poor - That is, are not they whom God
hath chosen, generally speaking, poor in this world? who yet are
rich in faith, and heirs of the kingdom - Consequently, the most
honourable of men: and those whom God so highly honours,
ought not ye to honour likewise?
6. Do not the rich often oppress you - By open violence; often
drag you - Under colour of law.
7. Do not they blaspheme that worthy name - Of God and of
Christ. The apostle speaks chiefly of rich heathens: but are
Christians, so called, a whit behind them?
8. If ye fulfil the royal law - The supreme law of the great King
which is love; and that to every man, poor as well as rich, ye do
well. Lev. xix, 18.
9. Being convicted - By that very law. Exod. xxiii, 3.
10. Whosoever keepeth the whole law, except in one point, he is
guilty of all - Is as liable to condemnation as if he had offended in
every point.
11. For it is the same authority which establishes every
commandment.
12. So speak and act - In all things. As they that shall be judged -
Without respect of persons. By the law of liberty - The gospel; the
law of universal love, which alone is perfect freedom. For their
transgressions of this, both in word and deed, the wicked shall be
condemned; and according to their works, done in obedience to
this, the righteous will be rewarded.
13. Judgment without mercy shall be to him - In that day. Who
hath showed no mercy - To his poor brethren. But the mercy of
God to believers, answering to that which they have shown, will
then glory over judgment.
14. From chap. i, 22, the apostle has been enforcing Christian
practice. He now applies to those who neglect this, under the
pretense of faith. St. Paul had taught that "a man is justified by
faith without the works of the law." This some began already to
wrest to their own destruction. Wherefore St. James, purposely
repeating (ver. 21, 23, 25) the same phrases, testimonies, and
examples, which St. Paul had used, Rom. iv, 3, Heb. xi, 17, 31,
refutes not the doctrine of St. Paul, but the error of those who
abused it. There is, therefore, no contradiction between the
apostles: they both delivered the truth of God, but in a different
manner, as having to do with different kinds of men. On another
occasion St. James himself pleaded the cause of faith, Acts xv,
13-21; and St. Paul himself strenuously pleads for works,
particularly in his latter epistles. This verse is a summary of what
follows. What profiteth it? is enlarged on, ver. 15-17; though a
man say, ver. 18, 19 can that faith save him? ver. 20. It is not,
though he have faith; but, though he say he have faith. Here,
therefore, true, living faith is meant: but in other parts of the
argument the apostle speaks of a dead, imaginary faith. He does
not, therefore, teach that true faith can, but that it cannot, subsist
without works: nor does he oppose faith to works; but that empty
name of faith, to real faith working by love. Can that faith "which
is without works" save him? No more than it can profit his
neighbour.
17. So likewise that faith which hath not works is a mere dead,
empty notion; of no more profit to him that hath it, than the
bidding the naked be clothed is to him.
18. But one - Who Judges better. Will say - To such a vain talker.
Show me, if thou canst, thy faith without thy works.
19. Thou believest there is one God - I allow this: but this proves
only that thou hast the same faith with the devils. Nay, they not
only believe, but tremble - At the dreadful expectation of eternal
torments. So far is that faith from either justifying or saving them
that have it.
20. But art than willing to know - Indeed thou art not: thou
wouldest fain be ignorant of it. O empty man - Empty of all
goodness. That the faith which is without works is dead - And so
is not properly faith, as a dead carcase is not a man.
21. Was not Abraham justified by works - St. Paul says he was
justified by faith, Rom. iv, 2, &c.: yet St. James does not
contradict him; for he does not speak of the same justification. St.
Paul speaks of that which Abraham received many years before
Isaac was born, Gen. xv, 6. St. James, of that which he did not
receive till he had offered up Isaac on the altar. He was justified,
therefore, in St. Paul's sense, (that is, accounted righteous,) by
faith, antecedent to his works. He was justified in St. James's
sense, (that is, made righteous,) by works, consequent to his faith.
So that St. James's justification by works is the fruit of St Paul's
justification by faith.
22. Thou seest that faith - For by faith Abraham offered him, Heb.
xi, 17. Wrought together with his works - Therefore faith has one
energy and operation; works, another: and the energy and
operation of faith are before works, and together with them.
Works do not give life to faith, but faith begets works, and then is
perfected by them. And by works was faith made perfect - Here
St. James fixes the sense wherein he uses the word justified; so
that no shadow of contradiction remains between his assertion and
St. Paul's. Abraham returned from that sacrifice perfected in faith,
and far higher in the favour of God. Faith hath not its being from
works, (for it is before them,) but its perfection. That vigour of
faith which begets works is then excited and increased thereby, as
the natural heat of the body begets motion, whereby itself is then
excited and increased. See 1 John iii, 22.
23. And the scripture - Which was afterwards written. Was hereby
eminently fulfilled, Abraham believed God, and it was imputed to
him for righteousness - This was twice fulfilled, - when Abraham
first believed, and when he offered up Isaac. St. Paul speaks of the
former fulfilling; St. James, of the latter. And he was called the
Friend of God - Both by his posterity, 2 Chron. xx, 7; and by God
himself, Isaiah xli, 8 so pleasing to God were the works be
wrought in faith. Gen. xv, 6
24. Ye see then that a man is justified by works, and not by faith
only - St. Paul, on the other hand, declares, "A man is justified by
faith," and not by works, Rom. iii, 28. And yet there is no
contradiction between the apostles: because,
1. They do not speak of the same faith: St. Paul speaking of living
faith; St. James here, of dead faith.
2. They do not speak of the same works: St. Paul speaking of
works antecedent to faith; St. James, of works subsequent to it.
25. After Abraham, the father of the Jews, the apostle cites Rahab,
a woman, and a sinner of the gentiles; to show, that in every
nation and sex true faith produces works, and is perfected by
them; that is, by the grace of God working in the believer, while
he is showing his faith by his works.
III
1. Be not many teachers - Let no more of you take this upon you
than God thrusts out; seeing it is so hard not to offend in speaking
much. Knowing that we - That all who thrust themselves into the
office. Shall receive greater condemnation - For more offenses.
St. James here, as in several of the following verses, by a common
figure of speech, includes himself: we shall receive, - we offend, -
we put bits, - we curse - None of which, as common sense shows,
are to be interpreted either of him or of the other apostles.
2. The same is able to bridle the whole body - That is, the whole
man. And doubtless some are able to do this, and so are in this
sense perfect.
3. We - That is, men.
5. Boasteth great things - Hath great influence.
6. A world of iniquity - Containing an immense quantity of all
manner of wickedness. It defileth - As fire by its smoke. The
whole body - The whole man. And setteth on fire the course of
nature - All the passions, every wheel of his soul.
7. Every kind - The expression perhaps is not to be taken strictly.
Reptiles - That is, creeping things.
8. But no man can tame the tongue - Of another; no, nor his own,
without peculiar help from God.
9. Men made after the likeness of God - Indeed we have now lost
this likeness; yet there remains from thence an indelible
nobleness, which we ought to reverence both in ourselves and
others.
13. Let him show his wisdom as well as his faith by his works; not
by words only.
14. If ye have bitter zeal - True Christian zeal is only the flame of
love. Even in your hearts - Though it went no farther. Do not lie
against the truth - As if such zeal could consist with heavenly
wisdom.
15. This wisdom - Which is consistent with such zeal. Is earthly -
Not heavenly; not from the Father of Lights. Animal - Not
spiritual; not from the Spirit of God. Devilish - Not the gift of
Christ, but such as Satan breathes into the soul.
17. But the wisdom from above is first pure - From all that is
earthly, natural, devilish. Then peaceable - True peace attending
purity, it is quiet, inoffensive. Gentle - Soft, mild, yielding, not
rigid. Easy to be entreated - To be persuaded, or convinced; not
stubborn, sour, or morose. Full of good fruits - Both in the heart
and in the life, two of which are immediately specified. Without
partiality - Loving all, without respect of persons; embracing all
good things, rejecting all evil. And without dissimulation - Frank,
open.
18. And the principle productive of this righteousness is sown,
like good seed, in the peace of a believer's mind, and brings forth
a plentiful harvest of happiness, (which is the proper fruit of
righteousness,) for them that make peace - That labour to promote
this pure and holy peace among all men.
IV
1. From whence come wars and fightings - Quarrels and wars
among you, quite opposite to this peace? Is it not from your
pleasures - Your desires of earthly pleasures. Which war - Against
your souls. In your members - Here is the first seat of the war.
Hence proceeds the war of man with man, king with king, nation
with nation.
2. Ye kill - In your heart, for "he that hateth his brother is a
murderer." Ye fight and war - That is, furiously strive and
contend. Ye ask not - And no marvel; for a man full of evil desire,
of envy or hatred, cannot pray.
3. But if ye do ask, ye receive not, because ye ask amiss - That is,
from a wrong motive.
4. Ye adulterers and adulteresses - Who have broken your faith
with God, your rightful spouse. Know ye not that the friendship or
love of the world - The desire of the flesh, the desire of the eye,
and the pride of life, or courting the favour of worldly men, is
enmity against God? Whosoever desireth to be a friend of the
world - Whosoever seeks either the happiness or favour of it, does
thereby constitute himself an enemy of God; and can he expect to
obtain anything of him?
5. Do you think that the scripture saith in vain - Without good
ground. St. James seems to refer to many, not any one particular
scripture. The spirit of love that dwelleth in all believers lusteth
against envy - Gal. v, 17; is directly opposite to all those unloving
tempers which necessarily flow from the friendship of the world.
6. But he giveth greater grace - To all who shun those tempers.
Therefore it - The scripture. Saith, God resisteth the proud - And
pride is the great root of all unkind affections. Prov. iii, 34
7. Therefore by humbly submitting yourselves to God, resist the
devil - The father of pride and envy.
8. Then draw nigh to God in prayer, and he will draw nigh unto
you, will hear you; which that nothing may hinder, cleanse your
hands - Cease from doing evil. And purify your hearts - From all
spiritual adultery. Be no more double minded, vainly
endeavouring to serve both God and mammon.
9. Be afflicted - For your past unfaithfulness to God.
11. Speak not evil one of another - This is a grand hindrance of
peace. O who is sufficiently aware of it! He that speaketh evil of
another does in effect speak evil of the law, which so strongly
prohibits it. Thou art not a doer of the law, but a judge - Of it;
thou settest thyself above, and as it were condemnest, it.
12. There is one lawgiver that is able - To execute the sentence he
denounces. But who art thou - A poor, weak, dying worm.
13. Come now, ye that say - As peremptorily as if your life were
in your own hands.
15. Instead of your saying - That is, whereas ye ought to say.
17. Therefore to him that knoweth to do good and doeth it not -
That knows what is right, and does not practice it. To him it is sin
- This knowledge does not prevent, but increase, his
condemnation.
V
1. Come now, ye rich - The apostle does not speak this so much
for the sake of the rich themselves, as of the poor children of God,
who were then groaning under their cruel oppression. Weep and
howl for your miseries which are coming upon you - Quickly and
unexpectedly. This was written not long before the siege of
Jerusalem; during which, as well as after it, huge calamities came
on the Jewish nation, not only in Judea, but through distant
countries. And as these were an awful prelude of that wrath which
was to fall upon them in the world to come, so this may likewise
refer to the final vengeance which will then be executed on the
impenitent.
2. The riches of the ancients consisted much in large stores of
corn, and of costly apparel.
3. The canker of them - Your perishing stores and motheaten
garments. Will be a testimony against you - Of your having buried
those talents in the earth, instead of improving them according to
your Lord's will. And will eat your flesh as fire - Will occasion
you as great torment as if fire were consuming your flesh. Ye
have laid up treasure in the last days - When it is too late; when
you have no time to enjoy them.
4. The hire of your labourers crieth - Those sins chiefly cry to
God concerning which human laws are silent. Such are luxury,
unchastity, and various kinds of injustice. The labourers
themselves also cry to God, who is just coming to avenge their
cause. Of sabaoth - Of hosts, or armies.
5. Ye have cherished your hearts - Have indulged yourselves to
the uttermost. As in a day of sacrifice - Which were solemn feast-
days among the Jews.
6. Ye have killed the just - Many just men; in particular, "that Just
One," Acts iii, 14. They afterwards killed James, surnamed the
Just, the writer of this epistle. He doth not resist you - And
therefore you are secure. But the Lord cometh quickly, ver. 8.
7. The husbandman waiteth for the precious fruit - Which will
recompense his labour and patience. Till he receives the former
rain - Immediately after sowing. And the latter - Before the
harvest.
8. Stablish your hearts - In faith and patience. For the coming of
the Lord - To destroy Jerusalem. Is nigh - And so is his last
coming to the eye of a believer.
9. Murmur not one against another - Have patience also with each
other. The judge standeth before the door - Hearing every word,
marking every thought.
10. Take the prophets for an example - Once persecuted like you,
even for speaking in the name of the Lord. The very men that
gloried in having prophets yet could not bear their message: nor
did either their holiness or their high commission screen them
from suffering.
11. We count them happy that endured - That suffered patiently.
The more they once suffered, the greater is their present
happiness. Ye have seen the end of the Lord - The end which the
Lord gave him.
12. Swear not - However provoked. The Jews were notoriously
guilty of common swearing, though not so much by God himself
as by some of his creatures. The apostle here particularly forbids
these oaths, as well as all swearing in common conversation. It is
very observable, how solemnly the apostle introduces this
command: above all things, swear not - As if he had said,
Whatever you forget, do not forget this. This abundantly
demonstrates the horrible iniquity of the crime. But he does not
forbid the taking a solemn oath before a magistrate. Let your yea
be yea; and your nay, nay - Use no higher asseverations in
common discourse; and let your word stand firm. Whatever ye
say, take care to make it good.
14. Having anointed him with oil - This single conspicuous gift,
which Christ committed to his apostles, Mark vi, 13, remained in
the church long after the other miraculous gifts were withdrawn.
Indeed, it seems to have been designed to remain always; and St.
James directs the elders, who were the most, if not the only, gifted
men, to administer at. This was the whole process of physic in the
Christian church, till it was lost through unbelief. That novel
invention among the Romanists, extreme unction, practiced not
for cure, but where life is despaired of, bears no manner of
resemblance to this.
15. And the prayer offered in faith shall save the sick - From his
sickness; and if any sin be the occasion of his sickness, it shall be
forgiven him.
16. Confess your faults - Whether ye are sick or in health. To one
another - He does not say, to the elders: this may, or may not, be
done; for it is nowhere commanded. We may confess them to any
who can pray in faith: he will then know how to pray for us, and
be more stirred up so to do. And pray one for another, that ye may
be healed - Of all your spiritual diseases.
17. Elijah was a man of like passions - Naturally as weak and
sinful as we are. And he prayed - When idolatry covered the land.
18. He prayed again - When idolatry was abolished.
19. As if he had said, I have now warned you of those sins to
which you are most liable; and, in all these respects, watch not
only over yourselves, but every one over his brother also. labour,
in particular, to recover those that are fallen. If any one err from
the truth - Practically, by sin.
20. He shall save a soul - Of how much more value than the body!
ver. 14. And hide a multitude of sins - Which shall no more, how
many soever they are, be remembered to his condemnation.
NOTES ON
THE FIRST EPISTLE GENERAL OF ST. PETER
THERE is a wonderful weightiness, and yet liveliness and
sweetness, in the epistles of St. Peter. His design in both is, to stir
up the minds of those to whom he writes, by way of
remembrance, 2 Pet. iii, 1, and to guard them, not only against
error, but also against doubting, chap. v, 12. This he does by
reminding them of that glorious grace which God had vouchsafed
them through the gospel, by which believers are inflamed to bring
forth the fruits of faith, hope, love, and patience.
The parts of this epistle are three: -
I. The inscription, Chap. i. 1, 2
II. The stirring up of them to whom he writes:
1. As born of God. Here he recites and interweaves alternately
both the benefits of God toward believers, and the duties of
believers toward God:
1. God hath regenerated us to a living hope, to an eternal
inheritance, 3-12
Therefore hope to the end, 13
2. As obedient children bring forth the fruit of faith to your
heavenly Father, 14-21
3. Being purified by the Spirit, love with a pure heart, 22, C.ii.10
2. As strangers in the world, abstain from fleshly desires, 11
And show your faith by,
1. A good conversation, 12
a. In particular,
Subjects, 13-17
Servants, after the example of Christ, 18-25
Wives, iii. 1-6
Husbands, 7
b. In general, all, 8-15
2. A good profession,
a. By readiness to give an answer to every one, 15-22
b. By shunning evil company, iv.1-6 (This part is enforced by
what Christ both did and suffered, from his passion to his coming
to judgment.)
c. By the exercise of Christian virtues, and by a due use of
miraculous gifts, 7-11
3. As fellow-heirs of glory, sustain adversity, let each do this,
1. In general, as a Christian, 12-19
2. In his own particular state, v. 1-11
The title beloved divides the second part from the first, ii 11 and
the third from the second, iv. 12
III. The conclusion, 12-14
1st PETER
I
1. To the sojourners - Upon earth, the Christians, chiefly those of
Jewish extraction. Scattered - Long ago driven out of their own
land. Those scattered by the persecution mentioned Acts viii, 1,
were scattered only through Judea and Samaria, though afterwards
some of them travelled to Phenice, Cyprus, and Antioch. Through
Pontus, Galatia, Cappadocia, Asia, and Bithynia - He names these
five provinces in the order wherein they occurred to him, writing
from the east. All these countries lie in the Lesser Asia. The Asia
here distinguished from the other provinces is that which was
usually called the Proconsular Asia being a Roman province.
2. According to the foreknowledge of God - Speaking after the
manner of men. Strictly speaking, there is no foreknowledge, no
more than afterknowledge, with God: but all things are known to
him as present from eternity to eternity. This is therefore no other
than an instance of the divine condescension to our low capacities.
Elect - By the free love and almighty power of God taken out of,
separated from, the world. Election, in the scripture sense, is
God's doing anything that our merit or power have no part in. The
true predestination, or fore-appointment of God is,
1. He that believeth shall be saved from the guilt and power of sin.
2. He that endureth to the end shall be saved eternally.
3. They who receive the precious gift of faith, thereby become the
sons of God; and, being sons, they shall receive the Spirit of
holiness to walk as Christ also walked. Throughout every part of
this appointment of God, promise and duty go hand in hand. All is
free gift; and yet such is the gift, that the final issue depends on
our future obedience to the heavenly call. But other predestination
than this, either to life or death eternal, the scripture knows not of.
Moreover, it is.
1. Cruel respect of persons; an unjust regard of one, and an unjust
disregard of another. It is mere creature partiality, and not infinite
justice.
2. It is not plain scripture doctrine, if true; but rather, inconsistent
with the express written word, that speaks of God's universal
offers of grace; his invitations, promises, threatenings, being all
general.
3. We are bid to choose life, and reprehended for not doing it.
4. It is inconsistent with a state of probation in those that must be
saved or must be lost.
5. It is of fatal consequence; all men being ready, on very slight
grounds, to fancy themselves of the elect number. But the doctrine
of predestination is entirely changed from what it formerly was.
Now it implies neither faith, peace, nor purity. It is something that
will do without them all. Faith is no longer, according to the
modern predestinarian scheme, a divine "evidence of things not
seen," wrought in the soul by the immediate power of the Holy
Ghost; not an evidence at all; but a mere notion. Neither is faith
made any longer a means of holiness; but something that will do
without it. Christ is no more a saviour from sin; but a defense, a
countenancer of it. He is no more a fountain of spiritual life in the
soul of believers, but leaves his elect inwardly dry, and outwardly
unfruitful; and is made little more than a refuge from the image of
the heavenly; even from righteousness, peace, and joy in the Holy
Ghost. Through sanctification of the Spirit - Through the
renewing and purifying influences of his Spirit on their souls.
Unto obedience - To engage and enable them to yield themselves
up to all holy obedience, the foundation of all which is, the
sprinkling of the blood of Jesus Christ - The atoning blood of
Christ, which was typified by the sprinkling of the blood of
sacrifices under the law; in allusion to which it is called "the
blood of sprinkling."
3. Blessed be the God and Father of our Lord Jesus Christ - His
Father, with respect to his divine nature; his God, with respect to
his human. Who hath regenerated us to a living hope - An hope
which implies true spiritual life, which revives the heart, and
makes the soul lively and vigourous. By the resurrection of Christ
- Which is not only a pledge of ours, but a part of the purchase-
price. It has also a close connection with our rising from spiritual
death, that as he liveth, so shall we live with him. He was
acknowledged to be the Christ, but usually called Jesus till his
resurrection; then he was also called Christ.
4. To an inheritance - For if we are sons, then heirs. Incorruptible
- Not like earthly treasures. Undefiled - Pure and holy, incapable
of being itself defiled, or of being enjoyed by any polluted soul.
And that fadeth not away - That never decays in its value,
sweetness, or beauty, like all the enjoyments of this world, like
the garlands of leaves or flowers, with which the ancient
conquerors were wont to be crowned. Reserved in heaven for you
- Who "by patient continuance in welldoing, seek for glory and
honour and immortality."
5. Who are kept - The inheritance is reserved; the heirs are kept
for it. By the power of God - Which worketh all in all, which
guards us against all our enemies. Through faith - Through which
alone salvation is both received and retained. Ready to be
revealed - That Rev. is made in the last day. It was more and more
ready to be revealed, ever since Christ came.
6. Wherein - That is, in being so kept. Ye even now greatly
rejoice, though now for a little while - Such is our whole life,
compared to eternity. If need be - For it is not always needful. If
God sees it to be the best means for your spiritual profit. Ye are in
heaviness - Or sorrow; but not in darkness; for they still retained
both faith, 1Pe i, 5, hope, and love; yea, at this very time were
rejoicing with joy unspeakable, 1Pe i, 8.
7. That the trial of your faith - That is, your faith which is tried.
Which is much more precious than gold - For gold, though it bear
the fire, yet will perish with the world. May be found - Though it
doth not yet appear. Unto praise - From God himself. And honour
- From men and angels. And glory - Assigned by the great Judge.
8. Having not seen - In the flesh.
9. Receiving - Now already. Salvation - From all sin into all
holiness, which is the qualification for, the forerunner and pledge
of, eternal salvation.
10. Of which salvation - So far beyond all that was experienced
under the Jewish dispensation. The very prophets who prophesied
long ago of the grace of God toward you - Of his abundant,
overflowing grace to be bestowed on believers under the Christian
dispensation. Inquired - Were earnestly inquisitive. And searched
diligently - Like miners searching after precious ore, after the
meaning of the prophecies which they delivered.
11. Searching what time - What particular period. And what
manner of time - By what marks to be distinguished. The glories
that were to follow - His sufferings; namely, the glory of his
resurrection, ascension, exaltation, and the effusion of his Spirit;
the glory of the last judgment, and of his eternal kingdom; and
also the glories of his grace in the hearts and lives of Christians.
12. To whom - So searching. It was revealed, that not for
themselves, but for us they ministered - They did not so much by
those predictions serve themselves, or that generation, as they did
us, who now enjoy what they saw afar off. With the Holy Ghost
sent down from heaven - Confirmed by the inward, powerful
testimony of the Holy Ghost, as well as the mighty effusion of his
miraculous gifts. Which things angels desire to look into - A
beautiful gradation; prophets, righteous men, kings, desired to see
and hear what Christ did and taught. What the Holy Ghost taught
concerning Christ the very angels long to know.
13. Wherefore - Having such encouragement. Gird up the loins of
your mind - As persons in the eastern countries were wont, in
travelling or running, to gird up their long garments, so gather ye
up all your thoughts and affections, and keep your mind always
disencumbered and prepared to run the race which is set before
you. Be watchful - As servants that wait for their Lord. And hope
to the end - Maintain a full expectation of all the grace - The
blessings flowing from the free favour of God. Which shall be
brought to you at the final Revelation of Jesus Christ - And which
are now brought to you by the Revelation of Christ in you.
14. Your desires - Which ye had while ye were ignorant of God.
16. Lev. xi, 44.
17. Who judgeth according to every man's work - According to
the tenor of his life and conversation. Pass the time of your
sojourning - Your short abode on earth. In humble, loving fear -
The proper companion and guard of hope.
18. Your vain conversation - Your foolish, sinful way of life.
19. Without blemish - In himself. Without spot - From the world.
21. Who through him believe - For all our faith and hope proceed
from the power of his resurrection. In God that raised Jesus, and
gave him glory - At his ascension. Without Christ we should only
dread God; whereas through him we believe, hope, and love.
22. Having purified your souls by obeying the truth through the
Spirit, who bestows upon you freely, both obedience and purity of
heart, and unfeigned love of the brethren, go on to still higher
degrees of love. Love one another fervently - With the most
strong and tender affection; and yet with a pure heart - Pure from
any spot of unholy desire or inordinate passion.
23. Which liveth - Is full of divine virtue. And abideth the same
for ever.
24. All flesh - Every human creature is transient and withering as
grass. And all the glory of it - His wisdom, strength, wealth,
righteousness. As the flower - The most short-lived part of it. The
grass - That is, man. The flower - That is, his glory. Is fallen off -
As it were, while we are speaking. Isaiah xl, 6, &c.
II
1. Wherefore laying aside - As inconsistent with that pure love.
All dissimulation - Which is the outward expression of guile in
the heart.
2. Desire - Always, as earnestly as new born babes do, chap. i, 3.
The milk of the word - That word of God which nourishes the
soul as milk does the body, and which is sincere, pure from all
guile, so that none are deceived who cleave to it. That you may
grow thereby - In faith, love, holiness, unto the full stature of
Christ.
3. Since ye have tasted - Sweetly and experimentally known.
4. To whom coming - By faith. As unto a living stone - Living
from eternity; alive from the dead. There is a wonderful beauty
and energy in these expressions, which describe Christ as a
spiritual foundation, solid, firm, durable; and believers as a
building erected upon it, in preference to that temple which the
Jews accounted their highest glory. And St. Peter speaking of him
thus, shows he did not judge himself, but Christ, to be the rock on
which the church was built. Rejected indeed by men - Even at this
day, not only by Jews, Turks, heathens, infidels; but by all
Christians, so called, who live in sin, or who hope to be saved by
their own works. But chosen of God - From all eternity, to be the
foundation of his church. And precious - In himself, in the sight of
God, and in the eyes of all believers.
5. Ye - Believers. As living stones - Alive to God through him.
Are built up - In union with each other. A spiritual house - Being
spiritual yourselves, and an habitation of God through the Spirit.
An holy priesthood - Consecrated to God, and "holy as he is
holy." To offer up - Your souls and bodies, with all your thoughts,
words, and actions, as spiritual sacrifices to God.
6. He that believeth shall not be confounded - In time or in
eternity. Isaiah xxviii, 16.
7. To them who believe, he is become the head of the corner - The
chief corner stone, on which the whole building rests. Unbelievers
too will at length find him such to their sorrow, Matt. xxi, 44.
Psalm cxviii, 22.
8. Who stumble, whereunto also they were appointed - They who
believe not, stumble, and fall, and perish for ever; God having
appointed from all eternity, "he that believeth not shall be
damned."
9. But ye - Who believe in Christ Are - In a higher sense than ever
the Jews were. A chosen or elect race, a royal priesthood - "Kings
and priests unto God," Rev. i, 6. As princes, ye have power with
God, and victory over sin, the world, and the devil: as priests, ye
are consecrated to God, for offering spiritual sacrifices. Ye
Christians are as one holy nation, under Christ your King. A
purchased people - Who are his peculiar property. That ye may
show forth - By your whole behaviour, to all mankind. The virtues
- The excellent glory, the mercy, wisdom, and power of him,
Christ, who hath called you out of the darkness of ignorance,
error, sin, and misery.
10. Who in time past were not a people - Much less the people of
God; but scattered individuals of many nations. The former part of
the verse particularly respects the gentiles; the latter, the Jews.
11. Here begins the exhortation drawn from the second motive.
Sojourners: pilgrims - The first word properly means, those who
are in a strange house; the second, those who are in a strange
country. You sojourn in the body; you are pilgrims in this world.
Abstain from desires of anything in this house, or in this country.
12. Honest - Not barely unblamable, but virtuous in every respect.
But our language sinks under the force, beauty, and copiousness
of the original expressions. That they by your good works which
they shall behold - See with their own eyes. May glorify God - By
owning his grace in you, and following your example. In the day
of visitation - The time when he shall give them fresh offers of his
mercy.
13. Submit yourselves to every ordinance of man - To every
secular power. Instrumentally these are ordained by men; but
originally all their power is from God.
14. Or to subordinate governors, or magistrates.
15. The ignorance - Of them who blame you, because they do not
know you: a strong motive to pity them.
16. As free - Yet obeying governors, for God's sake.
17. honour all men - As being made in the image of God, bought
by his Son, and designed for his kingdom. honour the king - Pay
him all that regard both in affection and action which the laws of
God and man require.
18. Servants - Literally, household servants. With all fear - Of
offending them or God. Not only to the good - Tender, kind. And
gentle - Mild, easily forgiving.
19. For conscience toward God - From a pure desire of pleasing
him. Grief - Severe treatment.
21. Hereunto are ye - Christians. Called - To suffer wrongfully.
Leaving you an example - When he went to God. That ye might
follow his steps - Of innocence and patience.
22, 23. In all these instances the example of Christ is peculiarly
adapted to the state of servants, who easily slide either into sin or
guile, reviling their fellowservants, or threatening them, the
natural result of anger without power. He committed himself to
him that judgeth righteously - The only solid ground of patience
in affliction. Isaiah liii, 4, 6, 7, 9.
22, 23. In all these instances the example of Christ is peculiarly
adapted to the state of servants, who easily slide either into sin or
guile, reviling their fellowservants, or threatening them, the
natural result of anger without power. He committed himself to
him that judgeth righteously - The only solid ground of patience
in affliction.
24. Who himself bore our sins - That is, the punishment due to
them. In his afflicted, torn, dying body on the tree - The cross,
whereon chiefly slaves or servants were wont to suffer. That we
being dead to sin - Wholly delivered both from the guilt and
power of it: indeed, without an atonement first made for the guilt,
we could never have been delivered from the power. Might live to
righteousness - Which is one only. The sins we had committed,
and he bore, were manifold.
25. The bishop - The kind observer, inspector, or overseer of your
souls.
III
1. If any - He speaks tenderly. Won - Gained over to Christ.
2. Joined with a loving fear of displeasing them.
3. Three things are here expressly forbidden: curling the hair,
wearing gold, (by way of ornament,) and putting on costly or gay
apparel. These, therefore, ought never to be allowed, much less
defended, by Christians.
4. The hidden man of the heart - Complete inward holiness, which
implies a meek and quiet spirit. A meek spirit gives no trouble
willingly to any: a quiet spirit bears all wrongs without being
troubled. In the sight of God - Who looks at the heart. All
superfluity of dress contributes more to pride and anger than is
generally supposed. The apostle seems to have his eye to this by
substituting meekness and quietness in the room of the ornaments
he forbids. "I do not regard these things," is often said by those
whose hearts are wrapped up in them: but offer to take them
away, and you touch the very idol of their soul. Some, indeed only
dress elegantly that they may be looked on; that is, they squander
away their Lord's talent to gain applause: thus making sin to beget
sin, and then plead one in excuse of the other.
5. The adorning of those holy women, who trusted in God, and
therefore did not act thus from servile fear, was,
1. Their meek subjection to their husbands:
2. Their quiet spirit, "not afraid," or amazed: and
3. Their unblamable behaviour, "doing" all things "well."
6. Whose children ye are - In a spiritual as well as natural sense,
and entitled to the same inheritance, while ye discharge your
conjugal duties, not out of fear, but for conscience' sake. Gen.
xviii, 12.
7. Dwell with the woman according to knowledge - Knowing they
are weak, and therefore to be used with all tenderness. Yet do not
despise them for this, but give them honour - Both in heart, in
word, and in action; as those who are called to be joint-heirs of
that eternal life which ye and they hope to receive by the free
grace of God. That your prayers be not hindered - On the one part
or the other. All sin hinders prayer; particularly anger. Anything
at which we are angry is never more apt to come into our mind
than when we are at prayer; and those who do not forgive will
find no forgiveness from God.
8. Finally - This part of the epistle reaches to chap. iv, 11. The
apostle seems to have added the rest afterwards. Sympathizing -
Rejoicing and sorrowing together. Love all believers as brethren.
Be pitiful - Toward the afflicted. Be courteous - To all men.
Courtesy is such a behaviour toward equals and inferiors as shows
respect mixed with love.
9. Ye are called to inherit a blessing - Therefore their railing
cannot hurt you; and, by blessing them, you imitate God, who
blesses you.
10. For he that desireth to love life, and to see good days - That
would make life amiable and desirable. Psalm xxxiv, 12, &c.
11. Let him seek - To live peaceably with all men. And pursue it -
Even when it seems to flee from him.
12. The eyes of the Lord are over the righteous - For good. Anger
appears in the whole face; love, chiefly in the eyes.
13. Who is he that will harm you - None can.
14. But if ye should suffer - This is no harm to you, but a good.
Fear ye not their fear - The very words of the Septuagint, Isaiah
viii, 12, 13. Let not that fear be in you which the wicked feel.
15. But sanctify the Lord God in your hearts - Have an holy fear,
and a full trust in his wise providence. The hope - Of eternal life.
With meekness - For anger would hurt your cause as well as your
soul. And fear - A filial fear of offending God, and a jealousy over
yourselves, lest ye speak amiss.
16. Having a good conscience - So much the more beware of
anger, to which the very consciousness of your innocence may
betray you. Join with a good conscience meekness and fear, and
you obtain a complete victory. Your good conversation in Christ -
That is, which flows from faith in him.
17. It is infinitely better, if it be the will of God, ye should suffer.
His permissive will appears from his providence.
18. For - This is undoubtedly best, whereby we are most
conformed to Christ. Now Christ suffered once - To suffer no
more. For sins - Not his own, but ours. The just for the unjust -
The word signifies, not only them who have wronged their
neighbours, but those who have transgressed any of the
commands of God; as the preceding word, just, denotes a person
who has fulfilled, not barely social duties, but all kind of
righteousness. That he might bring us to God - Now to his
gracious favour, hereafter to his blissful presence, by the same
steps of suffering and of glory. Being put to death in the flesh - As
man. But raised to life by the Spirit - Both by his own divine
power, and by the power of the Holy Ghost.
19. By which Spirit he preached - Through the ministry of Noah.
To the spirits in prison - The unholy men before the flood, who
were then reserved by the justice of God, as in a prison, till he
executed the sentence upon them all; and are now also reserved to
the judgment of the great day.
20. When the longsuffering of God waited - For an hundred and
twenty years; all the time the ark was preparing: during which
Noah warned them all to flee from the wrath to come.
21. The antitype whereof - The thing typified by the ark, even
baptism, now saveth us - That is, through the water of baptism we
are saved from the sin which overwhelms the world as a flood:
not, indeed, the bare outward sign, but the inward grace; a divine
consciousness that both our persons and our actions are accepted
through him who died and rose again for us.
22. Angels and authorities and powers - That is, all orders both of
angels and men.
IV
1. Arm yourselves with the same mind - Which will be armour of
proof against all your enemies. For he that hath suffered in the
flesh - That hath so suffered as to be thereby made inwardly and
truly conformable to the sufferings of Christ. Hath ceased from
sin - Is delivered from it.
2. That ye may no longer live in the flesh - Even in this mortal
body. To the desires of men - Either your own or those of others.
These are various; but the will of God is one.
3. Revellings, banquetings - Have these words any meaning now?
They had, seventeen hundred years ago. Then the former meant,
meetings to eat; meetings, the direct end of which was, to please
the taste: the latter, meetings to drink: both of which Christians
then ranked with abominable idolatries.
4. The same - As ye did once. Speaking evil of you - As proud,
singular, silly, wicked and the like.
5. Who shall give account - Of this, as well as all their other ways.
To him who is ready - So faith represents him now.
6. For to this end was the gospel preached - Ever since it was
given to Adam. To them that are now dead - In their several
generations. That they might be judged - That though they were
judged. In the flesh according to the manner of men - With rash,
unrighteous judgment. They might live according to the will and
word of God, in the Spirit; the soul renewed after his image.
7. But the end of all things - And so of their wrongs, and your
sufferings. Is at hand: be ye therefore sober, and watch unto
prayer - Temperance helps watchfulness, and both of them help
prayer. Watch, that ye may pray; and pray, that ye may watch.
8. Love covereth a multitude of sins - Yea, "love covereth all
things." He that loves another, covers his faults, how many soever
they be. He turns away his own eyes from them; and, as far as is
possible, hides them from others. And he continually prays that all
the sinner's iniquities may be forgiven and his sins covered.
Meantime the God of love measures to him with the same
measure into his bosom.
9. One to another - Ye that are of different towns or countries.
Without murmuring - With all cheerfulness. Prov. x, 12.
10. As every one hath received a gift - Spiritual or temporal,
ordinary or extraordinary, although the latter seems primarily
intended. So minister it one to another - Employ it for the
common good. As good stewards of the manifold grace of God -
The talents wherewith his free love has intrusted you.
11. If any man speak, let him - In his whole conversation, public
and private. Speak as the oracles of God - Let all his words be
according to this pattern, both as to matter and manner, more
especially in public. By this mark we may always know who are,
so far, the true or false prophets. The oracles of God teach that
men should repent, believe, obey. He that treats of faith and
leaves out repentance, or does not enjoin practical holiness to
believers, does not speak as the oracles of God: he does not
preach Christ, let him think as highly of himself as he will. If any
man minister - Serve his brother in love, whether in spirituals or
temporals. Let him minister as of the ability which God giveth -
That is, humbly and diligently, ascribing all his power to God, and
using it with his might. Whose is the glory - of his wisdom, which
teaches us to speak. And the might - Which enables us to act.
12. Wonder not at the burning which is among you - This is the
literal meaning of the expression. It seems to include both
martyrdom itself, which so frequently was by fire, and all the
other sufferings joined with, or previous to, it; which is permitted
by the wisdom of God for your trial. Be not surprised at this.
13. But as ye partake of the sufferings of Christ - chap. 1, while ye
suffer for his sake, rejoice in hope of more abundant glory. For
the measure of glory answers the measure of suffering; and much
more abundantly.
14. If ye are reproached for Christ - Reproaches and cruel
mockings were always one part of their sufferings. The Spirit of
glory and of God resteth upon you - The same Spirit which was
upon Christ, Luke iv, 18. He is here termed, the Spirit of glory,
conquering all reproach and shame, and the Spirit of God, whose
Son, Jesus Christ is. On their part he is blasphemed, but on your
part he is glorified - That is, while they are blaspheming Christ,
you glorify him in the midst of your sufferings, chap. 16.
15. Let none of you deservedly suffer, as an evildoer - In any
kind.
16. Let him glorify God - Who giveth him the honour so to suffer,
and so great a reward for suffering.
17. The time is come for judgment to begin at the house of God -
God first visits his church, and that both in justice and mercy.
What shall the end be of them that obey not the gospel - How
terribly will he visit them! The judgments which are milder at the
beginning, grow more and more severe. But good men, having
already sustained their part, are only spectators of the miseries of
the wicked.
18. If the righteous scarcely be saved - Escape with the utmost
difficulty. Where shall the ungodly - The man who knows not
God. And the open sinner appear - In that day of vengeance. The
salvation here primarily spoken of is of a temporal nature. But we
may apply the words to eternal things, and then they are still more
awful. Prov. xi, 31.
19. Let them that suffer according to the will of God - Both for a
good cause, and in a right spirit. Commit to him their souls -
(Whatever becomes of the body) as a sacred depositum. In well
doing - Be this your care, to do and suffer well: He will take care
of the rest. As unto a faithful Creator - In whose truth, love, and
power, ye may safely trust.
V
1. I who am a fellow-elder - So the first though not the head of the
apostles appositely and modestly styles himself. And a witness of
the sufferings of Christ - Having seen him suffer, and now
suffering for him.
2. Feed the flock - Both by doctrine and discipline. Not by
constraint - Unwillingly, as a burden. Not for filthy gain - Which,
if it be the motive of acting, is filthy beyond expression. O
consider this, ye that leave one flock and go to another, merely
because there is more gain, a large salary! Is it not astonishing that
men can see no harm in this? that it is not only practiced, but
avowed, all over the nation?
3. Neither as lording over the heritage - Behaving in a haughty,
domineering manner, as though you had dominion over their
conscience. The word translated heritage, is, literally, the portions.
There is one flock under the one chief Shepherd; but many
portions of this, under many pastors. But being examples to the
flock - This procures the most ready and free obedience.
5. Ye younger, be subject to the elder - In years. And be all -
Elder or younger. Subject to each other - Let every one be ready,
upon all occasions, to give up his own will. Be clothed with
humility-Bind it on, (so the word signifies,) so that no force may
be able to tear it from you. James iv, 6; Prov. iii, 34
6. The hand of God - Is in all troubles.
7. Casting all your care upon him - In every want or pressure.
8. But in the mean time watch. There is a close connection
between this, and the duly casting our care upon him. How deeply
had St. Peter himself suffered for want of watching! Be vigilant -
As if he had said, Awake, and keep awake. Sleep no more: be this
your care. As a roaring lion - Full of rage. Seeking - With all
subtilty likewise. Whom he may devour or swallow up - Both soul
and body.
9. Be the more steadfast, as ye know the same kind of afflictions
are accomplished in - That is, suffered by, your brethren, till the
measure allotted them is filled up.
10. Now the God of all grace - By which alone the whole work is
begun, continued, and finished in your soul. After ye have
suffered a while - A very little while compared with eternity.
Himself - Ye have only to watch and resist the devil: the rest God
will perform. Perfect - That no defect may remain. Stablish - That
nothing may overthrow you. Strengthen - That ye may conquer all
adverse power. And settle you - As an house upon a rock. So the
apostle, being converted, does now "strengthen his brethren."
12. As I suppose - As I judge, upon good grounds, though not by
immediate inspiration. I have written - That is, sent my letter by
him. Adding my testimony - To that which ye before heard from
Paul, that this is the true gospel of the grace of God.
13. The church that is at Babylon - Near which St. Peter probably
was, when he wrote this epistle. Elected together with you -
Partaking of the same faith with you. Mark - It seems the
evangelist. My son - Probably converted by St. Peter. And he had
occasionally served him, "as a son in the gospel."
NOTES ON
THE SECOND EPISTLE GENERAL OF ST. PETER
THE parts of this epistle, written not long before St. Peter's death,
and the destruction of Jerusalem, with the same design as the
former, are likewise three:
I. The inscription, Chap. i.1, 2
II. A farther stirring up of the minds of true believers, in which,
1. He exhorts them, having received the precious gift, to give all
diligence to "grow in grace," 3-11
2. To this he incites them,
1. From the firmness of true teachers, 12-21
2. From the wickedness of false teachers, ii.1-22
3. He guards them against impostors,
1. By confuting their error iii.1-9
2. By describing the great day, adding suitable exhortations, 10-14
III. The conclusion, in which he,
1. Declares his agreement with St Paul, 15, 16
2. Repeats the sum of the epistle, 17
2nd PETER
I
1. To them that have obtained - Not by their own works, but by
the free grace of God. Like precious faith with us - The apostles.
The faith of those who have not seen, being equally precious with
that of those who saw our Lord in the flesh. Through the
righteousness - Both active and passive. Of our God and saviour -
It is this alone by which the justice of God is satisfied, and for the
sake of which he gives this precious faith.
2. Through the divine, experimental knowledge of God and of
Christ.
3. As his divine power has given us all things - There is a
wonderful cheerfulness in this exordium, which begins with the
exhortation itself. That pertain to life and godliness - To the
present, natural life, and to the continuance and increase of
spiritual life. Through that divine knowledge of him - Of Christ.
Who hath called us by - His own glorious power, to eternal glory,
as the end; by Christian virtue or fortitude, as the means.
4. Through which - Glory and fortitude. He hath given us
exceeding great, and inconceivably precious promises - Both the
promises and the things promised, which follow in their due
season, that, sustained and encouraged by the promises, we may
obtain all that he has promised. That, having escaped the manifold
corruption which is in the world - From that fruitful fountain, evil
desire. Ye may become partakers of the divine nature - Being
renewed in the image of God, and having communion with them,
so as to dwell in God and God in you.
5. For this very reason - Because God hath given you so great
blessings. Giving all diligence - It is a very uncommon word
which we render giving. It literally signifies, bringing in by the
by, or over and above: implying, that good works the work; yet
not unless we are diligent. Our diligence is to follow the gift of
God, and is followed by an increase of all his gifts. Add to - And
in all the other gifts of God. Superadd the latter, without losing
the former. The Greek word properly means lead up, as in dance,
one of these after the other, in a beautiful order. Your faith, that
"evidence of things not seen," termed before "the knowledge of
God and of Christ," the root of all Christian graces. Courage -
Whereby ye may conquer all enemies and difficulties, and execute
whatever faith dictates. In this most beautiful connection, each
preceding grace leads to the following; each following, tempers
and perfects the preceding. They are set down in the order of
nature, rather than the order of time. For though every grace bears
a relation to every other, yet here they are so nicely ranged, that
those which have the closest dependence on each other are placed
together. And to your courage knowledge - Wisdom, teaching
how to exercise it on all occasions.
6. And to your knowledge temperance; and to your temperance
patience - Bear and forbear; sustain and abstain; deny yourself
and take up your cross daily. The more knowledge you have, the
more renounce your own will; indulge yourself the less.
"Knowledge puffeth up," and the great boasters of knowledge (the
Gnostics) were those that "turned the grace of God into
wantonness." But see that your knowledge be attended with
temperance. Christian temperance implies the voluntary
abstaining from all pleasure which does not lead to God. It
extends to all things inward and outward: the due government of
every thought, as well as affection. "It is using the world," so to
use all outward, and so to restrain all inward things, that they may
become a means of what is spiritual; a scaling ladder to ascend to
what is above. Intemperance is to abuse the world. He that uses
anything below, looking no higher, and getting no farther, is
intemperate. He that uses the creature only so as to attain to more
of the Creator, is alone temperate, and walks as Christ himself
walked. And to patience godliness - Its proper support: a continual
sense of God's presence and providence, and a filial fear of, and
confidence in, him; otherwise your patience may be pride,
surliness, stoicism; but not Christianity.
7. And to godliness brotherly kindness - No sullenness, sternness,
moroseness: "sour godliness," so called, is of the devil. Of
Christian godliness it may always be said, "Mild, sweet, serene,
and tender is her mood, Nor grave with sternness, nor with
lightness free: Against example resolutely good, Fervent in zeal,
and warm in charity." And to brotherly kindness love - The pure
and perfect love of God and of all mankind. The apostle here
makes an advance upon the preceding article, brotherly kindness,
which seems only to relate to the love of Christians toward one
another.
8. For these being really in you - Added to your faith. And
abounding - Increasing more and more, otherwise we fall short.
Make you neither slothful nor unfruitful - Do not suffer you to be
faint in your mind, or without fruit in your lives. If there is less
faithfulness, less care and watchfulness, since we were pardoned,
than there was before, and less diligence, less outward obedience,
than when we were seeking remission of sin, we are both slothful
and unfruitful in the knowledge of Christ, that is, in the faith,
which then cannot work by love.
9. But he that wanteth these - That does not add them to his faith.
Is blind - The eyes of his understanding are again closed. He
cannot see God, or his pardoning love. He has lost the evidence of
things not seen. Not able to see afar off - Literally, purblind. He
has lost sight of the precious promises: perfect love and heaven
are equally out of his sight. Nay, he cannot now see what himself
once enjoyed. Having, as it were, forgot the purification from his
former sins - Scarce knowing what he himself then felt, when his
sins were forgiven.
10. Wherefore - Considering the miserable state of these
apostates. Brethren - St. Peter nowhere uses this appellation in
either of his epistles, but in this important exhortation. Be the
more diligent - By courage, knowledge, temperance, &c. To make
your calling and election firm - God hath called you by his word
and his Spirit; he hath elected you, separated you from the world,
through sanctification of the Spirit. O cast not away these
inestimable benefits! If ye are thus diligent to make your election
firm, ye shall never finally fall.
11. For if ye do so, an entrance shall be ministered to you
abundantly into the everlasting kingdom - Ye shall go in full
triumph to glory.
12. Wherefore - Since everlasting destruction attends your sloth,
everlasting glory your diligence, I will not neglect always to
remind you of these things - Therefore he wrote another, so soon
after the former, epistle. Though ye are established in the present
truth - That truth which I am now declaring.
13. In this tabernacle - Or tent. How short is our abode in the
body! How easily does a believer pass out of it!
14. Even as the Lord Jesus showed me - In the manner which had
foretold, John xxi, 18, &c. It is not improbable, he had also
showed him that the time was now drawing nigh.
15. That ye may be able - By having this epistle among you.
16. These things are worthy to be always had in remembrance For
they are not cunningly devised fables - Like those common
among the heathens. While we made known to you the power and
coming - That is, the powerful coming of Christ in glory. But if
what they advanced of Christ was not true, if it was of their own
invention, then to impose such a lie on the world as it was, in the
very nature of things, above all human power to defend, and to do
this at the expense of life and all things only to enrage the whole
world, Jews and gentiles, against them, was no cunning, but was
the greatest folly that men could have been guilty of. But were
eyewitnesses of his majesty - At his transfiguration, which was a
specimen of his glory at the last day.
17. For he received divine honour and inexpressible glory -
Shining from heaven above the brightness of the sun. When there
came such a voice from the excellent glory - That is, from God
the Father. Matt. xvii, 5.
18. And we - Peter, James, and John. St. John was still alive.
Being with him in the holy mount - Made so by that glorious
manifestation, as mount Horeb was of old, Exod. iii, 4, 5.
19. And we - St. Peter here speaks in the name of all Christians.
Have the word of prophecy - The words of Moses, Isaiah, and all
the prophets, are one and the same word, every way consistent
with itself. St. Peter does not cite any particular passage, but
speaks of their entire testimony. More confirmed - By that display
of his glorious majesty. To which word ye do well that ye take
heed, as to a lamp which shone in a dark place - Wherein there
was neither light nor window. Such anciently was the whole
world, except that little spot where this lamp shone. Till the day
should dawn - Till the full light of the gospel should break
through the darkness. As is the difference between the light of a
lamp and that of the day, such is that between the light of the Old
Testament and of the New. And the morning star - Jesus Christ,
Rev. xxii, 16. Arise in your hearts - Be revealed in you.
20. Ye do well, as knowing this, that no scripture prophecy is of
private interpretation - It is not any man's own word. It is God, not
the prophet himself, who thereby interprets things till then
unknown.
21. For prophecy came not of old by the will of man - Of any
mere man whatever. But the holy men of God - Devoted to him,
and set apart by him for that purpose, spake and wrote. Being
moved - Literally, carried. They were purely passive therein.
II
1. But there were false prophets also - As well as true. Among the
people - Of Israel. Those that spake even the truth, when God had
not sent them; and also those that were truly sent of him, and yet
corrupted or softened their message, were false prophets. As there
shall be false - As well as true. Teachers among you, who will
privately briny in - Into the church. Destructive heresies - They
first, by denying the Lord, introduced destructive heresies, that is,
divisions; or they occasioned first these divisions, and then were
given up to a reprobate mind, even to deny the Lord that bought
them. Either the heresies are the effect of denying the Lord, or the
denying the Lord was the consequence of the heresies. Even
denying - Both by their doctrine and their works. The Lord that
bought them - With his own blood. Yet these very men perish
everlastingly. Therefore Christ bought even them that perish.
2. The way of truth will be evil spoken of - By those who blend
all false and true Christians together.
3. They will make merchandise of you - Only use you to gain by
you, as merchants do their wares. Whose judgment now of a long
time lingereth not - Was long ago determined, and will be
executed speedily. All sinners are adjudged to destruction; and
God's punishing some proves he will punish the rest.
4. Cast them down to hell - The bottomless pit, a place of
unknown misery. Delivered them - Like condemned criminals to
safe custody, as if bound with the strongest chains in a dungeon of
darkness, to be reserved unto the judgment of the great day.
Though still those chains do not hinder their often walking up and
down seeking whom they may devour.
5. And spared not the old, the antediluvian, world, but he
preserved Noah the eighth person - that is, Noah and seven others,
a preacher as well as practicer, of righteousness. Bringing a flood
on the world of the ungodly - Whose numbers stood them in no
stead.
9. It plainly appears, from these instances, that the Lord knoweth,
hath both wisdom and power and will, to deliver the godly out of
all temptations, and to punish the ungodly.
10. Chiefly them that walk after the flesh - Corrupt nature;
particularly in the lust of uncleanness. And despise government -
The authority of their governors. Dignities - Persons in authority.
11. Whereas angels - When they appear before the Lord, Job i, 6,
Job ii, 1, to give an account of what they have seen and done on
the earth.
12. Savage as brute beasts - Several of which in the present
disordered state of the world, seem born to be taken and
destroyed.
13. They count it pleasure to riot in the day time - They glory in
doing it in the face of the sun. They are spots in themselves,
blemishes to any church. Sporting themselves with their own
deceivings - Making a jest of those whom they deceive and even
jesting while they are deceiving their own souls.
15. The way of Balaam the son of Bosor - So the Chaldeans
pronounced what the Jews termed Beor; namely, the way of
covetousness. Who loved - Earnestly desired, though he did not
dare to take, the reward of unrighteousness - The money which
Balak would have given him for cursing Israel.
16. The beast - Though naturally dumb.
17. Fountains and clouds promise water: so do these promise, but
do not perform.
18. They ensnare in the desires of the flesh - Allowing them to
gratify some unholy desire. Those who were before entirely
escaped from the spirit, custom, and company of them that live in
error - In sin.
19. While they promise them liberty - From needless restraints
and scruples; from the bondage of the law. Themselves are slaves
of corruption - Even sin, the vilest of all bondage.
20. For if after they - Who are thus ensnared. Have escaped the
pollutions of the world - The sins which pollute all who know not
God. Through the knowledge of Christ - That is, through faith in
him, chap. i, 3. They are again entangled therein, and overcome,
their last state is worse than the first - More inexcusable, and
causing a greater damnation.
21. The commandment - The whole law of God, once not only
delivered to their ears, but written in their hearts.
22. The dog, the sow - Such are all men in the sight of God before
they receive his grace, and after they have made shipwreck of the
faith. Prov. xxvi, 11.
III
2, 3. Be the more mindful thereof, because ye know scoffers will
come first - Before the Lord comes. Walking after their own evil
desires - Here is the origin of the error, the root of libertinism. Do
we not see this eminently fulfilled?
4. Saying, Where is the promise of his coming - To judgment
(They do not even deign to name him.) We see no sign of any
such thing. For ever since the fathers - Our first ancestors. Fell
asleep, all things - Heaven. water, earth. Continue as they were
from the beginning of the creation - Without any such material
change as might make us believe they will ever end.
5. For this they are willingly ignorant of - They do not care to
know or consider. That by the almighty word of God - Which
bounds the duration of all things, so that it cannot be either longer
or shorter. Of old - Before the flood. The aerial heavens were, and
the earth - Not as it is now, but standing out of the water and in
the water - Perhaps the interior globe of earth was fixed in the
midst of the great deep, the abyss of water; the shell or exterior
globe standing out of the water, covering the great deep. This, or
some other great and manifest difference between the original and
present constitution of the terraqueous globe, seems then to have
been so generally known, that St. Peter charges their ignorance of
it totally upon their wilfulness.
6. Through which - Heaven and earth, the windows of heaven
being opened, and the fountains of the great deep broken up. The
world that then was - The whole antediluvian race. Being
overflowed with water, perished - And the heavens and earth
themselves, though they did not perish, yet underwent a great
change. So little ground have these scoffers for saying that all
things continue as they were from the creation.
7. But the heavens and the earth, that are now - Since the flood.
Are reserved unto fire at the day wherein God will judge the
world, and punish the ungodly with everlasting destruction.
8. But be not ye ignorant - Whatever they are. Of this one thing -
Which casts much light on the point in hand. That one day is with
the Lord as a thousand years, and a thousand years as one day -
Moses had said, Psalm xc, 4, "A thousand years in thy sight are as
one day;" which St. Peter applies with regard to the last day, so as
to denote both his eternity, whereby he exceeds all measure of
time in his essence and in his operation; his knowledge, to which
all things past or to come are present every moment; his power,
which needs no long delay, in order to bring its work to
perfection; and his longsuffering, which excludes all impatience
of expectation, and desire of making haste. One day is with the
Lord as a thousand years - That is, in one day, in one moment he
can do the work of a thousand years. Therefore he "is not slow:"
he is always equally ready to fulfil his promise. And a thousand
years are as one day - That is, no delay is long to God. A thousand
years are as one day to the eternal God. Therefore "he is
longsuffering:" he gives us space for repentance, without any
inconvenience to himself. In a word, with God time passes neither
slower nor swifter than is suitable to him and his economy; nor
can there be any reason why it should be necessary for him either
to delay or hasten the end of all things. How can we comprehend
this? If we could comprehend it, St. Peter needed not to have
added, with the Lord.
9. The Lord is not slow - As if the time fixed for it were past.
Concerning his promise - Which shall surely be fulfilled in its
season. But is longsuffering towards us - Children of men. Not
willing that any soul, which he hath made should perish.
10. But the day of the Lord will come as a thief - Suddenly,
unexpectedly. In which the heavens shall pass away with a great
noise - Surprisingly expressed by the very sound of the original
word. The elements shall melt with fervent heat - The elements
seem to mean, the sun, moon, and stars; not the four, commonly
so called; for air and water cannot melt, and the earth is
mentioned immediately after. The earth and all the works -
Whether of nature or art. That are therein shall be burned up -
And has not God already abundantly provided for this?
1. By the stores of subterranean fire which are so frequently
bursting out at Aetna, Vesuvius, Hecla, and many other burning
mountains.
2. By the ethereal (vulgarly called electrical) fire, diffused through
the whole globe; which, if the secret chain that now binds it up
were loosed, would immediately dissolve the whole frame of
nature.
3. By comets, one of which, if it touch the earth in its course
toward the sun, must needs strike it into that abyss of fire; if in its
return from the sun, when it is heated, as a great man computes,
two thousand times hotter than a red-hot cannonball, it must
destroy all vegetables and animals long before their contact, and
soon after burn it up.
11. Seeing then that all these things are dissolved - To the eye of
faith it appears as done already. All these things - Mentioned
before; all that are included in that scriptural expression, "the
heavens and the earth;" that is, the universe. On the fourth day
God made the stars, Gen. i, 16, which will be dissolved together
with the earth. They are deceived, therefore, who restrain either
the history of the creation, or this description of the destruction, of
the world to the earth and lower heavens; imagining the stars to be
more ancient than the earth, and to survive it. Both the dissolution
and renovation are ascribed, not to the one heaven which
surrounds the earth, but to the heavens in general, ver. 10, 13,
without any restriction or limitation. What persons ought ye to be
in all holy conversation - With men. And godliness - Toward your
Creator.
12. Hastening on - As it were by your earnest desires and fervent
prayers. The coming of the day of God - Many myriads of days he
grants to men: one, the last, is the day of God himself.
13. We look for new heavens and a new earth - Raised as it were
out of the ashes of the old; we look for an entire new state of
things. Wherein dwelleth righteousness - Only righteous spirits.
How great a mystery!
14. labour that whenever he cometh ye may be found in peace -
May meet him without terror, being sprinkled with his blood, and
sanctified by his Spirit, so as to be without spot and blameless.
Isaiah lxv, 17; Isaiah lxvi, 22.
15. And account the longsuffering of the Lord salvation - Not
only designed to lead men to repentance, but actually conducing
thereto: a precious means of saving many more souls. As our
beloved brother Paul also hath written to you - This refers not
only to the single sentence preceding, but to all that went before.
St. Paul had written to the same effect concerning the end of the
world, in several parts of his epistles, and particularly in his
Epistle to the Hebrews. Rom. ii, 4.
16. As also in all his epistles - St. Peter wrote this a little before
his own and St. Paul's martyrdom. St. Paul therefore had now
written all his epistles; and even from this expression we may
learn that St. Peter had read them all, perhaps sent to him by St.
Paul himself. Nor was he at all disgusted by what St. Paul had
written concerning him in the Epistle to the Galatians. Speaking
of these things - Namely, of the coming of our Lord, delayed
through his longsuffering, and of the circumstances preceding and
accompanying it. Which things the unlearned - They who are not
taught of God. And the unstable - Wavering, double-minded,
unsettled men. Wrest - As though Christ would not come. As they
do also the other scriptures - Therefore St Paul's writings were
now part of the scriptures. To their own destruction - But that
some use the scriptures ill, is no reason why others should not use
them at all.
18. But grow in grace - That is, in every Christian temper. There
may be, for a time, grace without growth; as there may be natural
life without growth. But such sickly life, of soul or body, will end
in death, and every day draw nigher to it. Health is the means of
both natural and spiritual growth. If the remaining evil of our
fallen nature be not daily mortified, it will, like an evil humour in
the body, destroy the whole man. But "if ye through the Spirit do
mortify the deeds of the body," (only so far as we do this,) "ye
shall live" the life of faith, holiness, happiness. The end and
design of grace being purchased and bestowed on us, is to destroy
the image of the earthy, and restore us to that of the heavenly.
And so far as it does this, it truly profits us; and also makes way
for more of the heavenly gift, that we may at last be filled with all
the fulness of God. The strength and well-being of a Christian
depend on what his soul feeds on, as the health of the body
depends on whatever we make our daily food. If we feed on what
is according to our nature, we grow; if not, we pine away and die.
The soul is of the nature of God, and nothing but what is
according to his holiness can agree with it. Sin, of every kind,
starves the soul, and makes it consume away. Let us not try to
invert the order of God in his new creation: we shall only deceive
ourselves. It is easy to forsake the will of God, and follow our
own; but this will bring leanness into the soul. It is easy to satisfy
ourselves without being possessed of the holiness and happiness
of the gospel. It is easy to call these frames and feelings, and then
to oppose faith to one and Christ to the other. Frames (allowing
the expression) are no other than heavenly tempers, "the mind that
was in Christ." Feelings are the divine consolations of the Holy
Ghost shed abroad in the heart of him that truly believes. And
wherever faith is, and wherever Christ is, there are these blessed
frames and feelings. If they are not in us, it is a sure sign that
though the wilderness became a pool, the pool is become a
wilderness again. And in the knowledge of Christ - That is, in
faith, the root of all. To him be the glory to the day of eternity -
An expression naturally flowing from that sense which the apostle
had felt in his soul throughout this whole chapter. Eternity is a day
without night, without interruption, without end.
NOTES ON
THE FIRST EPISTLE OF ST. JOHN
THE great similitude, or rather sameness, both of spirit and
expression, which runs through St. John's Gospel and all his
epistles, is a clear evidence of their being written by the same
person. In this epistle he speaks not to any particular church, but
to all the Christians of that age; and in them to the whole Christian
church in all succeeding ages. Some have apprehended that it is
not easy to discern the scope and method of this epistle. But if we
examine it with simplicity, these may readily be discovered. St.
John in this letter, or rather tract, (for he was present with part of
those to whom he wrote,) has this apparent aim, to confirm the
happy and holy communion of the faithful with God and Christ,
by describing the marks of that blessed state.
The parts of it are three:
I. The preface, Chap. i.1-4
II. The tract itself, 5- v.1-12
III. The conclusion, 13-21
In the preface he shows the authority of his own preaching and
writing, and expressly points out, verse 3, the design of his
present writing. To the preface exactly answers the conclusion,
more largely explaining the same design, and recapitulating those
marks, by we know thrice repeated, v. 18-20.
The tract itself has two parts, treating,
I. Severally,
1. Of communion with the Father, i. 5-10
2. Of communion with the Son, ii. 1-12
With a distinct application to fathers, young men, and little
children, 13-27
Whereto is annexed an exhortation to abide in him, 28- iii. 1-24
That the fruit of his manifestation in the flesh may extend to his
manifestation in glory.
3. Of the confirmation and fruit of this abiding through the Spirit,
iv. 1-21
II. Conjointly, Of the testimony of the Father, and Son, and Spirit:
on which faith in Christ, the being born of God, love to God and
his children, the keeping his commandments and victory over the
world, are founded,. v. 1-12
The parts frequently begin and end alike. Sometimes there is an
allusion in a preceding part, and a recapitulation in the
subsequent. Each part treats of a benefit from God, and the duty
of the faithful derived therefrom by the most natural inferences.
1st JOHN
I
1. That which was - Here means, He which was the Word himself;
afterwards it means, that which they had heard from him. Which
was - Namely, with the Father, ver. 2, before he was manifested.
From the beginning - This phrase is sometimes used in a limited
sense; but here it properly means from eternity, being equivalent
with, "in the beginning," John i, 1. That which we - The apostles.
Have not only heard, but seen with our eyes, which we have
beheld - Attentively considered on various occasions. Of the
Word of life - He is termed the Word, John i, 1; the Life, John i,
4; as he is the living Word of God, who, with the Father and the
Spirit, is the fountain of life to all creatures, particularly of
spiritual and eternal life.
2. For the life - The living Word. Was manifested - In the flesh, to
our very senses. And we testify and declare - We testify by
declaring, by preaching, and writing, 1 John i, 3, 4. Preaching lays
the foundation, 1 John i, 5-x, writing builds there on. To you -
Who have not seen. The eternal life - Which always was, and
afterward appeared to us. This is mentioned in the beginning of
the epistle. In the end of it is mentioned the same eternal life,
which we shall always enjoy.
3. That which we have seen and heard - Of him and from him.
Declare we to you - For this end. That ye also may have
fellowship with us - May enjoy the same fellowship which we
enjoy. And truly our fellowship - Whereby he is in us and we in
him. Is with the Father and with the son - Of the Holy Ghost he
speaks afterwards.
4. That your joy may be full - So our Lord also, John xv, 11; xvi,
22. There is a joy of hope, a joy of faith, and a joy of love. Here
the joy of faith is directly intended. It is a concise expression.
Your joy - That is, your faith and the joy arising from it: but it
likewise implies the joy of hope and love.
5. And this is the sum of the message which we have heard of him
- The Son of God. That God is light - The light of wisdom, love,
holiness, glory. What light is to the natural eye, that God is to the
spiritual eye. And in him is no darkness at all - No contrary
principle. He is pure, unmixed light.
6. If we say - Either with our tongue, or in our heart, if we
endeavour to persuade either ourselves or others. We have
fellowship with him, while we walk, either inwardly or outwardly,
in darkness - In sin of any kind. We do not the truth - Our actions
prove, that the truth is not in us.
7. But if we walk in the light - In all holiness. As God is (a deeper
word than walk, and more worthy of God) in the light, then we
may truly say, we have fellowship one with another - We who
have seen, and you who have not seen, do alike enjoy that
fellowship with God. The imitation of God being the only sure
proof of our having fellowship with him. And the blood of Jesus
Christ his Son - With the grace purchased thereby. Cleanseth us
from all sin - Both original and actual, taking away all the guilt
and all the power.
8. If we say - Any child of man, before his blood has cleansed us.
We have no sin - To be cleansed from, instead of confessing our
sins, 1 John i, 9, the truth is not in us - Neither in our mouth nor in
our heart.
9. But if with a penitent and believing heart, we confess our sins,
he is faithful - Because he had promised this blessing, by the
unanimous voice of all his prophets. Just - Surely then he will
punish: no; for this very reason he will pardon. This may seem
strange; but upon the evangelical principle of atonement and
redemption, it is undoubtedly true; because, when the debt is paid,
or the purchase made, it is the part of equity to cancel the bond,
and consign over the purchased possession. Both to forgive us our
sins - To take away all the guilt of them. And to cleanse us from
all unrighteousness - To purify our souls from every kind and
every degree of it.
10. Yet still we are to retain, even to our lives' end, a deep sense
of our past sins. Still if we say, we have not sinned, we make him
a liar - Who saith, all have sinned. And his word is not in us - We
do not receive it; we give it no place in our hearts.
II
1. My beloved children - So the apostle frequently addresses the
whole body of Christians. It is a term of tenderness and
endearment, used by our Lord himself to his disciples, John xiii,
33. And perhaps many to whom St. John now wrote were
converted by his ministry. It is a different word from that which is
translated "little children," in several parts of the epistle, to
distinguish it from which, it is here rendered beloved children. I
write these things to you, that ye may not sin - Thus he guards
them beforehand against abusing the doctrine of reconciliation.
All the words, institutions, and judgments of God are levelled
against sin, either that it may not be committed, or that it may be
abolished. But if any one sin - Let him not lie in sin, despairing of
help. We have an advocate - We have for our advocate, not a
mean person, but him of whom it was said, "This is my beloved
son." Not a guilty person, who stands in need of pardon for
himself; but Jesus Christ the righteous; not a mere petitioner, who
relies purely upon liberality, but one that has merited, fully
merited, whatever he asks.
2. And he is the propitiation - The atoning sacrifice by which the
wrath of God is appeased. For our sins - Who believe. And not for
ours only, but also for the sins of the whole world - Just as wide
as sin extends, the propitiation extends also.
3. And hereby we know that we truly and savingly know him - As
he is the advocate, the righteous, the propitiation. If we keep his
commandments - Particularly those of faith and love.
5. But whoso keepeth his word - His commandments. Verily in
him the love of God - Reconciled to us through Christ. Is
perfected - Is perfectly known. Hereby - By our keeping his word.
We know that we are in him - So is the tree known by its fruits.
To "know him," to be "in him," to "abide in him," are nearly
synonymous terms; only with a gradation, - knowledge,
communion, constancy.
6. He that saith he abideth in him - which implies a durable state;
a constant, lasting knowledge of, and communion with, him.
Ought himself - Otherwise they are vain words. So to walk, even
as he walked - In the world. As he, are words that frequently
occur in this epistle. Believers having their hearts full of him,
easily supply his name.
7. When I speak of keeping his word, I write not a new
commandment - I do not speak of any new one. But the old
commandment, which ye had - Even from your forefathers.
8. Again, I do write a new commandment to you - Namely, with
regard to loving one another. A commandment which, though it
also was given long ago, yet is truly new in him and in you. It was
exemplified in him, and is now fulfilled by you, in such a manner
as it never was before. For there is no comparison between the
state of the Old Testament believers, and that which ye now
enjoy: the darkness of that dispensation is passed away; and
Christ the true light now shineth in your hearts.
9. He that saith he is in the light - In Christ, united to him. And
hateth his brother - The very name shows the love due to him. Is
in darkness until now - Void of Christ, and of all true light.
10. He that loveth his brother - For Christ's sake. Abideth in the
light - Of God. And there is no occasion of stumbling in him -
Whereas he that hates his brother is an occasion of stumbling to
himself. He stumbles against himself, and against all things within
and without; while he that loves his brother, has a free,
disencumbered journey.
11. He that hateth his brother - And he must hate, if he does not
love him: there is no medium. Is in darkness - In sin, perplexity,
entanglement. He walketh in darkness, and knoweth not that he is
in the high road to hell.
12. I have written to you, beloved children - Thus St. John
bespeaks all to whom he writes. But from the thirteenth to 1 John
ii, 13-27 the twentyseventh verse, he divides them particularly
into "fathers," "young men," and "little children." Because your
sins are forgiven you - As if he had said, This is the sum of what I
have now written. He then proceeds to other things, which are
built upon this foundation.
13. The address to spiritual fathers, young men, and little children
is first proposed in this verse, wherein he says, I write to you,
fathers: I write to you, young men: I write to you, little children:
and then enlarged upon; in doing which he says, "I have written to
you, fathers," 1 John ii, 14. "I have written to you, young men," 1
John ii, 14-17. "I have written to you, little children," 1 John ii,
18-27. Having finished his address to each, he returns to all
together, whom he again terms, (as 1 John ii, 12,) "beloved
children." Fathers, ye have known him that is from the beginning
- We have known the eternal God, in a manner wherein no other,
even true believers, know him. Young men, ye have overcome the
wicked one - In many battles, by the power of faith. Little
children, ye have known the Father - As your Father, though ye
have not yet overcome, by the Spirit witnessing with your Spirit,
that ye are the children of God."
14. I have written to you, fathers - As if he had said, Observe well
what I but now wrote. He speaks very briefly and modestly to
these, who needed not much to be said to them, as having that
deep acquaintance with God which comprises all necessary
knowledge. Young men, ye are strong - In faith. And the word of
God abideth in you - Deeply rooted in your hearts, whereby ye
have often foiled your great adversary.
15. To you all, whether fathers, young men, or little children, I
say, Love not the world - Pursue your victory by overcoming the
world. If any man love the world - Seek happiness in visible
things, he does not love God.
16. The desire of the flesh - Of the pleasure of the outward senses,
whether of the taste, smell, or touch. The desire of the eye - Of the
pleasures of imagination, to which the eye chiefly is subservient;
of that internal sense whereby we relish whatever is grand, new,
or beautiful. The pride of life - All that pomp in clothes, houses,
furniture, equipage, manner of living, which generally procure
honour from the bulk of mankind, and so gratify pride and vanity.
It therefore directly includes the desire of praise, and, remotely,
covetousness. All these desires are not from God, but from the
prince of this world.
17. The world passeth away, and the desire thereof - That is, all
that can gratify those desires passeth away with it. But he that
doeth the will of God - That loves God, not the world. Abideth -
In the enjoyment of what he loves, for ever.
18. Little children, it is the last time - The last dispensation of
grace, that which is to continue to the end of time, is begun. Ye
have heard that antichrist cometh - Under the term antichrist, or
the spirit of antichrist, he includes all false teachers and enemies
to the truth; yea, whatever doctrines or men are contrary to Christ.
It seems to have been long after this that the name of antichrist
was appropriated to that grand adversary of Christ, the man of sin,
2 Thess. ii, 3 Antichrist, in St. John's sense, that is,
antichristianism, has been spreading from his time till now; and
will do so, till that great adversary arises, and is destroyed by
Christ's coming.
19. They were not of us - When they went; their hearts were
before departed from God, otherwise, they would have continued
with us: but they went out, that they might be made manifest -
That is, this was made manifest by their going out.
20. But ye have an anointing - A chrism; perhaps so termed in
opposition to the name of antichrist; an inward teaching from the
Holy Ghost, whereby ye know all things - Necessary for your
preservation from these seducers, and for your eternal salvation.
St. John here but just touches upon the Holy Ghost, of whom he
speaks more largely, chap. iii, 24; iv, 13; v, 6.
21. I have written - Namely, 1 John ii, 13. To you because ye
know the truth - That is, to confirm you in the knowledge ye have
already. Ye know that no lie is of the truth - That all the doctrines
of these antichrists are irreconcilable to it.
22. Who is that liar - Who is guilty of that lying, but he who
denies that truth which is the sum of all Christianity? That Jesus is
the Christ; that he is the Son of God; that he came in the flesh, is
one undivided truth. and he that denies any part of this, in effect
denies the whole. He is antichrist - And the spirit of antichrist,
who in denying the Son denies the Father also.
23. Whosoever denieth the eternal Son of God, he hath not
communion with the Father; but he that truly and believingly
acknowledgeth the Son, hath communion with the Father also.
24. If that truth concerning the Father and the Son, which ye have
heard from the beginning, abide fixed and rooted in you, ye also
shall abide in that happy communion with the Son and the Father.
25. He - The Son. Hath promised us - If we abide in him.
26. These things - From 1 John ii, 21. I have written to you - St.
John, according to his custom, begins and ends with the same
form, and having finished a kind of parenthesis, 1 John ii, 20-26,
continues, ii, 27, what he said in the twentieth verse, concerning
them that would seduce you.
27. Ye need not that any should teach you, save as that anointing
teacheth you - Which is always the same, always consistent with
itself. But this does not exclude our need of being taught by them
who partake of the same anointing. Of all things - Which it is
necessary for you to know. And is no lie - Like that which
antichrist teaches. Ye shall abide in him - This is added both by
way of comfort and of exhortation. The whole discourse, from
verse 18 to this, 1 John ii, 18-27 is peculiarly adapted to little
children.
28. And now, beloved children - Having finished his address to
each, he now returns to all in general. Abide in him, that we - A
modest expression. May not be ashamed before him at his coming
- O how will ye, Jews, Socinians, nominal Christians, be ashamed
in that day!
29. Every one - And none else. Who practiceth righteousness -
From a believing, loving heart. Is born of him - For all his
children are like himself.
III
1. That we should be called - That is, should be, the children of
God. Therefore the world knoweth us not - They know not what
to make of us. We are a mystery to them.
2. It doth not yet appear - Even to ourselves. What we shall be - It
is something ineffable, which will raise the children of God to be,
in a manner, as God himself. But we know, in general, that when
he, the Son of God, shall appear, we shall be like him - The glory
of God penetrating our inmost substance. For we shall see him as
he is - Manifestly, without a veil. And that sight will transform us
into the same likeness.
3. And every one that hath this hope in him - In God.
4. Whosoever committeth sin - Thereby transgresseth the holy,
just, and good law of God, and so sets his authority at nought; for
this is implied in the very nature of sin.
5. And ye know that he - Christ. Was manifested - That he came
into the world for this very purpose. To take away our sins - To
destroy them all, root and branch, and leave none remaining. And
in him is no sin - So that he could not suffer on his own account,
but to make us as himself.
6. Whosoever abideth in communion with him, by loving faith,
sinneth not - While he so abideth. Whosoever sinneth certainly
seeth him not - The loving eye of his soul is not then fixed upon
God; neither doth he then experimentally know him - Whatever
he did in time past.
7. Let no one deceive you - Let none persuade you that any man is
righteous but he that uniformly practices righteousness; he alone
is righteous, after the example of his Lord.
8. He that committeth sin is a child of the devil; for the devil
sinneth from the beginning - That is, was the first sinner in the
universe, and has continued to sin ever since. The Son of God was
manifested to destroy the works of the devil - All sin. And will he
not perform this in all that trust in him?
9. Whosoever is born of God - By living faith, whereby God is
continually breathing spiritual life into his soul, and his soul is
continually breathing out love and prayer to God, doth not commit
sin. For the divine seed of loving faith abideth in him; and, so
long as it doth, he cannot sin, because he is born of God - Is
inwardly and universally changed.
10. Neither he that loveth not his brother - Here is the transition
from the general proposition to one particular.
12. Who was of the wicked one - Who showed he was a child of
the devil by killing his brother. And wherefore slew he him - For
any fault? No, but just the reverse; for his goodness.
13. Marvel not if the world hate you - For the same cause.
14. We know - As if he had said, We ourselves could not love our
brethren, unless we were passed from spiritual death to life, that
is, born of God. He that loveth not his brother abideth in death -
That is, is not born of God. And he that is not born of God, cannot
love his brother.
15. He, I say, abideth in spiritual death, is void of the life of God.
For whosoever hateth his brother, and there is no medium
between loving and hating him, is, in God's account, a murderer:
every degree of hatred being a degree of the same temper which
moved Cain to murder his brother. And no murderer hath eternal
life abiding in him - But every loving believer hath. For love is
the beginning of eternal life. It is the same, in substance, with
glory.
16. The word God is not in the original. It was omitted by the
apostle just as the particular name is omitted by Mary, when she
says to the gardener, "Sir, if thou hast born him hence;" and by the
church, when she says, "Let him kiss me with the kisses of his
mouth," So i, 2; in both which places there is a language, a very
emphatical language, even in silence. It declares how totally the
thoughts were possessed by the blessed and glorious subject. It
expresses also the superlative dignity and amiableness of the
person meant, as though He, and He alone, was, or deserved to be,
both known and admired by all. Because he laid down his life -
Not merely for sinners, but for us in particular. From this truth
believed, from this blessing enjoyed, the love of our brethren
takes its rise, which may very justly be admitted as an evidence
that our faith is no delusion.
17. But whoso hath this world's good - Worldly substance, far less
valuable than life. And seeth his brother have need - The very
sight of want knocks at the door of the spectator's heart. And
shutteth up - Whether asked or not. His bowels of compassion
from him, how dwelleth the love of God in him - Certainly not at
all, however he may talk, 1 John iii, 18, of loving God.
18. Not in word - Only. But in deed - In action: not in tongue by
empty professions, but in truth.
19. And hereby we know - We have a farther proof by this real,
operative love. That we are of the truth - That we have true faith,
that we are true children of God. And shall assure our hearts
before him - Shall enjoy the assurance of his favour, and the
"testimony of a good conscience toward God." The heart, in St.
John's language, is the conscience. The word conscience is not
found in his writings.
20. For if we have not this testimony, if in anything our heart, our
own conscience, condemn us, much more does God, who is
greater than our heart - An infinitely holier and a more impartial
Judge. And knoweth all things - So that there is no hope of hiding
it from him.
21. If our heart condemn us not - If our conscience, duly
enlightened by the word and Spirit of God, and comparing all our
thoughts, words, and works with that word, pronounce that they
agree therewith. Then have we confidence toward God - Not only
our consciousness of his favour continues and increases, but we
have a full persuasion, that whatsoever we ask we shall receive of
him.
23. And this is his commandment - All his commandments in one
word. That we should believe and love - in the manner and degree
which he hath taught. This is the greatest and most important
command that ever issued from the throne of glory. If this be
neglected, no other can be kept: if this be observed, all others are
easy.
24. And he that keepeth his commandments - That thus believes
and loves. Abideth in him, and God in him: and hereby we know
that he abideth in us, by the Spirit which he hath given us - Which
witnesses with our spirits that we are his children, and brings forth
his fruits of peace, love, holiness. This is the transition to the
treating of the Holy Spirit which immediately follows.
IV
1. Believe not every spirit - Whereby any teacher is actuated. But
try the spirits - By the rule which follows. We are to try all spirits
by the written word: "To the law and to the testimony!" If any
man speak not according to these, the spirit which actuates him is
not of God.
2. Every spirit - Or teacher. Which confesseth - Both with heart
and voice. Jesus Christ, who is come in the flesh, is of God - This
his coming presupposes, contains, and draws after it, the whole
doctrine of Christ.
3. Ye have heard - From our Lord and us, that it cometh.
4. Ye have overcome these seducers, because greater is the Spirit
of Christ that is in you than the spirit of antichrist that is in the
world.
5. They - Those false prophets. Are of the world - Of the number
of those that know not God. Therefore speak they of the world -
From the same principle, wisdom, spirit; and, of consequence, the
world heareth them - With approbation.
6. We - Apostles. Are of God - Immediately taught, and sent by
him. Hereby we know - From what is said, 1 John iv, 2-6.
7. Let us love one another - From the doctrine he has just been
defending he draws this exhortation. It is by the Spirit that the
love of God is shed abroad in our hearts. Every one that truly
loveth God and his neighbour is born of God.
8. God is love - This little sentence brought St. John more
sweetness, even in the time he was writing it, than the whole
world can bring. God is often styled holy, righteous, wise; but not
holiness, righteousness, or wisdom in the abstract, as he is said to
be love; intimating that this is his darling, his reigning attribute,
the attribute that sheds an amiable glory on all his other
perfections.
12. If we love one another, God abideth in us - This is treated of,
1 John iv, 13-16. And his love is perfected - Has its full effect. In
us - This is treated of, 1 John iv, 17-19.
14. And in consequence of this we have seen and testify that the
Father sent the Son - These are the foundation and the criteria of
our abiding in God and God in us, the communion of the Spirit,
and the confession of the Son.
15. Whosoever shall, from a principle of loving faith, openly
confess in the face of all opposition and danger, that Jesus is the
Son of God, God abideth in him.
16. And we know and believe - By the same Spirit, the love that
God hath to us.
17. Hereby - That is, by this communion with God. Is our love
made perfect; that we may - That is, so that we shall have
boldness in the day of judgment - When all the stout-hearted shall
tremble. Because as he - Christ. Is - All love. So are we - Who are
fathers in Christ, even in this world.
18. There is no fear in love - No slavish fear can be where love
reigns. But perfect, adult love casteth out slavish fear: because
such fear hath torment - And so is inconsistent with the happiness
of love. A natural man has neither fear nor love; one that is
awakened, fear without love; a babe in Christ, love and fear; a
father in Christ, love without fear.
19. We love him, because he first loved us - This is the sum of all
religion, the genuine model of Christianity. None can say more:
why should any one say less, or less intelligibly?
20. Whom he hath seen - Who is daily presented to his senses, to
raise his esteem, and move his kindness or compassion toward
him.
21. And this commandment have we from him - Both God and
Christ. That he who loveth God love his brother - Every one,
whatever his opinions or mode of worship be, purely because he
is the child, and bears the image, of God. Bigotry is properly the
want of this pure and universal love. A bigot only loves those who
embrace his opinions, and receive his way of worship; and he
loves them for that, and not for Christ's sake.
V
1. The scope and sum of this whole paragraph appears from the
conclusion of it, 1 John v, xiii, "These things have I written to
you who believe, that ye may know that ye who believe have
eternal life." So faith is the first and last point with St. John also.
Every one who loveth - God that begat loveth him also that is
begotten of him - Hath a natural affection to all his brethren.
2. Hereby we know - This is a plain proof. That we love the
children of God - As his children.
3. For this is the love of God - The only sure proof of it. That we
keep his commandments: and his commandments are not grievous
- To any that are born of God.
4. For whatsoever - This expression implies the most unlimited
universality. Is born of God overcometh the world - Conquers
whatever it can lay in the way, either to allure or fright the
children of God from keeping his commandments. And this is the
victory - The grand means of overcoming. Even our faith - Seeing
all things are possible to him that believeth.
5. Who is he that overcometh the world - That is superior to all
worldly care, desire, fear? Every believer, and none else. The
seventh verse(usually so reckoned) is a brief recapitulation of all
which has been before advanced concerning the Father, the Son,
and the Spirit. It is cited, in conjunction with the sixth and eighth,
1 John v, 6, 8 by Tertullian, Cyprian, and an uninterrupted train of
Fathers. And, indeed, what the sun is in the world, what the heart
is in a man, what the needle is in the mariner's compass, this verse
is in the epistle. By this the sixth, eighth, and ninth verses 1 John
v, 6, 8, 9 are indissolubly connected; as will be evident, beyond
all contradiction, when they are accurately considered.
6. This is he - St. John here shows the immovable foundation of
that faith that Jesus is the Son of God; not only the testimony of
man, but the firm, indubitable testimony of God. Who came -
Jesus is he of whom it was promised that he should come; and
who accordingly, is come. And this the Spirit, and the water, and
the blood testify. Even Jesus - Who, coming by water and blood,
is by this very thing demonstrated to be the Christ. Not by the
water only - Wherein he was baptized. But by the water and the
blood - Which he shed when he had finished the work his Father
had given him to do. He not only undertook at his baptism "to
fulfil all righteousness," but on the cross accomplished what he
had undertaken; in token whereof, when all was finished, blood
and water came out of his side. And it is the Spirit who likewise
testifieth - Of Jesus Christ, namely, by Moses and all the prophets,
by John the Baptist, by all the apostles, and in all the writings of
the New Testament. And against his testimony there can be no
exception, because the Spirit is truth - The very God of truth.
7. What Bengelius has advanced, both concerning the
transposition of these two verses, and the authority of the
controverted verse, partly in his "Gnomon," and partly in his
"Apparatus Criticus," will abundantly satisfy any impartial
person. For there are three that testify - Literally, testifying, or
bearing witness. The participle is put for the noun witnesses, to
intimate that the act of testifying, and the effect of it, are
continually present. Properly, persons only can testify; and that
three are described testifying on earth, as if they were persons, is
elegantly subservient to the three persons testifying in heaven.
The Spirit - In the word, confirmed by miracles. The water - Of
baptism, wherein we are dedicated to the Son, (with the Father
and Spirit,) typifying his spotless purity, and the inward purifying
of our nature. And the blood - Represented in the Lord's supper,
and applied to the consciences of believer. And these three
harmoniously agree in one - In bearing the same testimony, - that
Jesus Christ is the divine, the complete, the only saviour of the
world.
8. And there are three that testify in heaven - The testimony of the
Spirit, the water, and the blood, is by an eminent gradation
corroborated by three, who give a still greater testimony. The
Father - Who clearly testified of the Son, both at his baptism and
at his transfiguration. The Word - Who testified of himself on
many occasions, while he was on earth; and again, with still
greater solemnity, after his ascension into heaven, Rev. i, 5; Rev.
xix, 13. And the Spirit - Whose testimony was added chiefly after
his glorification, chap. ii, 27; John xv, 26; Acts v, 32; Rom. viii,
16. And these three are one - Even as those two, the Father and
the Son, are one, John x, 30. Nothing can separate the Spirit from
the Father and the Son. If he were not one with the Father and the
Son, the apostle ought to have said, The Father and the Word,
who are one, and the Spirit, are two. But this is contrary to the
whole tenor of Revelation. It remains that these three are one.
They are one in essence, in knowledge, in will, and in their
testimony. It is observable, the three in the one verse are opposed,
not conjointly, but severally, to the three in the other: as if he had
said, Not only the Spirit testifies, but also the Father, John v, 37;
not only the water, but also the Word, John iii, 11, John x, 41; not
only the blood, but also the Holy Ghost, John xv, 26, &c. It must
now appear, to every reasonable man, how absolutely necessary
the eighth verse is 1 John v, 8. St. John could not think of the
testimony of the Spirit, and water, and blood, and subjoin, "The
testimony of God is greater," without thinking also of the
testimony of the Son and Holy Ghost; yea, and mentioning it in so
solemn an enumeration. Nor can any possible reason be devised,
why, without three testifying in heaven, he should enumerate
three, and no more, who testify on earth. The testimony of all is
given on earth, not in heaven; but they who testify are part on
earth, part in heaven. The witnesses who are on earth testify
chiefly concerning his abode on earth, though not excluding his
state of exaltation: the witnesses who are in heaven testify chiefly
concerning his glory at God's right hand, though not excluding his
state of humiliation. The seventh verse, therefore, with the sixth,
contains a recapitulation of the whole economy of Christ, from his
baptism to pentecost; the eighth, the sum of the divine economy,
from the time of his exaltation. Hence it farther appears, that this
position of the seventh 1 John v, 7, 8 and eighth verses, which
places those who testify on earth before those who testify in
heaven, is abundantly preferable to the other, and affords a
gradation admirably suited to the subject.
9. If we receive the testimony of men - As we do continually, and
must do in a thousand instances. The testimony of God is greater -
Of higher authority, and much more worthy to be received;
namely, this very testimony which God the Father, together with
the Word and the Spirit, hath testified of the Son, as the saviour of
the world.
10. He that believeth on the Son of God hath the testimony - The
dear evidence of this, in himself: he that believeth not God, in
this, hath made him a liar; because he supposes that to be false
which God has expressly testified.
11. And this is the sum of that testimony, that God hath given us a
title to, and the real beginning of, eternal life; and that this is
purchased by, and treasured up in, his Son, who has all the springs
and the fulness of it in himself, to communicate to his body, the
church, first in grace and then in glory.
12. It plainly follows, he that hath the Son - Living and reigning in
him by faith. Hath this life; he that hath not the Son of God hath
not this life - Hath no part or lot therein. In the former clause, the
apostle says simply, the Son; because believers know him: in the
latter, the Son of God; that unbelievers may know how great a
blessing they fall short of.
13. These things have I written - In the introduction, chap. i, 4, he
said, I write: now, in the close, I have written. That ye may know
- With a fuller and stronger assurance, that ye have eternal life.
14. And we - Who believe. Have this farther confidence in him,
that he heareth - That is, favourably regards, whatever prayer we
offer in faith, according to his revealed will.
15. We have - Faith anticipates the blessings. The petitions which
we asked of him - Even before the event. And when the event
comes, we know it comes in answer to our prayer.
16. This extends to things of the greatest importance. If any one
see his brother - That is. any man. Sin a sin which is not unto
death - That is, any sin but total apostasy from both the power and
form of godliness. Let him ask, and God will give him life -
Pardon and spiritual life, for that sinner. There is a sin unto death:
I do not say that he shall pray for that - That is, let him not pray
for it. A sin unto death may likewise mean, one which God has
determined to punish with death.
17. All deviation from perfect holiness is sin; but all sin is not
unpardonable.
18. Yet this gives us no encouragement to sin: on the contrary, it
is an indisputable truth, he that is born of God - That sees and
loves God. Sinneth not - So long as that loving faith abides in
him, he neither speaks nor does anything which God hath
forbidden. He keepeth himself - Watching unto prayer. And,
while he does this, the wicked one toucheth him not - So as to hurt
him.
19. We know that we are children of God - By the witness and the
fruit of his Spirit, chap. iii, 24. But the whole world - All who
have not his Spirit, not only is "touched" by him, but by idolatry,
fraud, violence lasciviousness, impiety, all manner of wickedness.
Lieth in the wicked one - Void of life, void of sense. In this short
expression the horrible state of the world is painted in the most
lively colours; a comment on which we have in the actions,
conversations, contracts, quarrels, and friendships of worldly men.
20. And we know - By all these infallible proofs. That the Son of
God is come - Into the world. And he hath given us a spiritual
understanding, that we may know him, the true one -"The faithful
and true witness." And we are in the true one - As branches in the
vine, even in Jesus Christ, the eternal Son of God. This Jesus is
the only living and true God, together with the father and the
Spirit, and the original fountain of eternal life. So the beginning
and the end of the epistle agree.
21. Keep yourselves from idols - From all worship of false gods,
from all worship of images or of any creature, and from every
inward idol; from loving, desiring, fearing anything more than
God. Seek all help and defense from evil, all happiness in the true
God alone.
NOTES ON
THE SECOND EPISTLE OF ST. JOHN.
THE parts of this epistle, written to some Christian matron, and
her religious children, are three:
I. The inscription, v. 1-3
II. An exhortation to persevere in true faith and love,. 4-11
III. The conclusion, 12,13
2nd JOHN
1. The elder - An appellation suited to a familiar letter, but upon a
weighty subject. To the elect - That is, Christian. Kuria is
undoubtedly a proper name, both here and in ver. 5; for it was not
then usual to apply the title of lady to any but the Roman empress;
neither would such a manner of speaking have been suitable to the
simplicity and dignity of the apostle. Whom - Both her and her
children. I love in the truth - With unfeigned and holy love.
2. For the truth's sake, which abideth in us - As a living principle
of faith and holiness.
3. Grace takes away guilt; mercy, misery: peace implies the
abiding in grace and mercy. It includes the testimony of God's
Spirit, both that we are his children, and that all our ways are
acceptable to him. This is the very foretaste of heaven itself,
where it is perfected. In truth and love - Or, faith and love, as St.
Paul speaks. Faith and truth are here synonymous terms.
4. I found of thy children - Probably in their aunt's house, ver. 13.
Walking in the truth - In faith and love.
5. That which we had from the beginning - Of our Lord's ministry.
Indeed it was, in some sense, from the beginning of the world.
That we may love one another - More abundantly.
6. And this is the proof of true love, universal obedience built on
the love of God. This - Love. Is the great commandment which ye
have heard from the beginning - Of our preaching.
7. Carefully keep what ye have heard from the beginning, for
many seducers are entered into the world, who confess not Jesus
Christ that came in the flesh - Who disbelieve either his prophetic,
or priestly, or kingly office. Whosoever does this is the seducer -
From God. And the antichrist - Fighting against Christ.
8. That we lose not the things which we have wrought - Which
every apostate does. But receive a full reward - Having fully
employed all our talents to the glory of him that gave them. Here
again the apostle modestly transfers it to himself.
9. Receive this as a certain rule: Whosoever transgresseth - Any
law of God. Hath not God - For his Father and his God. He that
abideth in the doctrine of Christ - Believing and obeying it. He
hath both the Father and the Son - For his God.
10. If any came to you - Either as a teacher or a brother. And
bring not this doctrine - That is, advance anything contrary to it.
Receive him not into your house - As either a teacher or a brother-
Neither bid him God speed - Give him no encouragement therein.
11. For he that biddeth him God speed - That gives him any
encouragement, is accessory to his evil deeds.
12. Having many things to write, I was not minded to write now -
Only of these, which were then peculiarly needful.
13. The children of thy elect or Christian sister - Absent, if not
dead, when the apostle wrote this.
NOTES ON
THE THIRD EPISTLE OF ST. JOHN
THE third epistle has likewise three parts:
I. The inscription, 1, 2
II. The commendation of Caius, 3-8
With a caution against Diotrephes 9-11
And a recommendation of Demetrius, 12
III. The conclusion, 13-15
3rd JOHN
1. Caius was probably that Caius of Corinth whom St. Paul
mentions, Rom. xvi, 23. If so, either he was removed from Achaia
into Asia, or St. John sent this letter to Corinth.
3. For - I know thou usest all thy talents to his glory. The truth
that is in thee - The true faith and love.
4. I have no greater joy than this - Such is the spirit of every true
Christian pastor. To hear that my children walk in the truth -
Caius probably was converted by St. Paul. Therefore when St.
John speaks of him. with other believers, as his children, it may be
considered as the tender style of paternal love, whoever were the
instruments of their conversion. And his using this appellation,
when writing under the character of the elder, has its peculiar
beauty.
5. Faithfully - Uprightly and sincerely.
6. Who have testified of thy love before the church - The
congregation with whom I now reside. Whom if thou send
forward on their journey - Supplied with what is needful. Thou
shalt do well - How tenderly does the apostle enjoin this!
7. They went forth - To preach the gospel.
8. To receive - With all kindness. The truth - Which they preach.
9. I wrote to the church - Probably that to which they came. But
Diotrephes - Perhaps the pastor of it. Who loveth to have the
preeminence among them - To govern all things according to his
own will. Receiveth us not - Neither them nor me. So did the
mystery of iniquity already work!
10. He prateth against us - Both them and me, thereby
endeavouring to excuse himself.
11. Follow not that which is evil - In Diotrephes. But that which is
good - In Demetrius. He hath not seen God - Is a stranger to him.
12. And from the truth itself - That is, what they testify is the very
truth. Yea, we also bear testimony - I and they that are with me.
14. Salute the friends by name - That is, in the same manner as if I
had named them one by one. The word friend does not often occur
in the New Testament, being swallowed up in the more endearing
one of brother.
NOTES ON
THE GENERAL EPISTLE OF ST. JUDE
THIS epistle has three parts:
I. The inscription, 1, 2
II. The treatise, in which,
1. He exhorts them to contend for the faith, 3
2. Describes the punishment and the manners of its adversaries, 4-
16
3. Warns the believers, 17-19
4. Confirms them, 20, 21
5. Instructs them in their duty to others, 22, 23
III. The conclusion, 24,
JUDE
This epistle greatly resembles the second of St. Peter, which St.
Jude seems to have had in view while he wrote. That was written
but a very little before his death; and hence we may gather that St.
Jude lived some time after it, and saw that grievous declension in
the church which St. Peter had foretold. But he passes over some
things mentioned by St. Peter, repeats some in different
expressions and with a different view, and adds others; clearly
evidencing thereby the wisdom of God which rested upon him.
Thus St. Peter cites and confirms St. Paul's writings, and is
himself cited and confirmed by St. Jude.
1. Jude, a servant of Jesus Christ - The highest glory which any,
either angel or man, can aspire to. The word servant, under the old
covenant, was adapted to the spirit of fear and bondage that clave
to that dispensation. But when the time appointed of the Father
was come, for the sending of his Son to redeem them that were
under the law, the word servant (used by the apostles concerning
themselves and all the children of God) signified one that, having
the Spirit of adoption, is made free by the Son of God. His being a
servant is the fruit and perfection of his being a son. And
whenever the throne of God and of the Lamb shall be in the new
Jerusalem, then will it be indeed that "his servants shall serve
him," Rev. xxii, 3. The brother of James - St. James was the more
eminent, usually styled, "the brother of the Lord." To them that
are beloved - The conclusion, ver. 21, exactly answers the
introduction. And preserved through Jesus Christ - So both the
spring and the accomplishment of salvation are pointed out. This
is premised, lest any of them should be discouraged by the terrible
things which are afterwards mentioned. And called - To receive
the whole blessing of God, in time and eternity.
3. When I gave all diligence to write to you of the common
salvation - Designed for all, and enjoyed by all believers. Here the
design of the epistle is expressed; the end of which exactly
answers the beginning. It was needful to exhort you to contend
earnestly - Yet humbly, meekly, and lovingly; otherwise your
contention will only hurt your cause, if not destroy your soul. For
the faith - All the fundamental truths. Once delivered - By God, to
remain unvaried for ever.
4. There are certain men crept in, who were of old described
before - Even as early as Enoch; of whom it was foretold, that by
their wilful sins they would incur this condemnation. Turning the
grace of God - Revealed in the gospel. Into lasciviousness - Into
an occasion of more abandoned wickedness.
5. He afterwards destroyed - The far greater part of that very
people whom he had once saved. Let none therefore presume
upon past mercies, as if he was now out of danger.
6. And the angels, who kept not their first dignity - Once assigned
them under the Son of God. But voluntarily left their own
habitation - Then properly their own, by the free gift of God. He
reserved - Delivered to be kept. In everlasting chains under
darkness - O how unlike their own habitation! When these fallen
angels came out of the hands of God, they were holy; else God
made that which was evil: and being holy, they were beloved of
God; else he hated the image of his own spotless purity. But now
he loves them no more; they are doomed to endless destruction.
(for if he loved them still, he would love what is sinful:) and both
his former love, and his present righteous and eternal displeasure
towards the same work of his own hands, are because he changeth
not; because he invariably loveth righteousness, and hateth
iniquity. 2 Pet. ii, 4.
7. The cities which gave themselves over to fornication - The
word here means, unnatural lusts. Are set forth as an example,
suffering the vengeance of eternal fire - That is, the vengeance
which they suffered is an example or a type of eternal fire.
8. In like manner these dreamers - Sleeping and dreaming all their
lives. Despise authority - Those that are invested with it by Christ,
and made by him the overseers of his flock. Rail at dignities - The
apostle does not seem to speak of worldly dignities. These they
had "in admiration for the sake of gain," ver. 16; but those holy
men, who for the purity of their lives, the soundness of their
doctrine, and the greatness of their labours in the work of the
ministry, were truly honourable before God and all good men; and
who were grossly vilified by those who turned the grace of God
into lasciviousness. Probably they were the impure followers of
Simon Magus, the same with the Gnostics and Nicolaitans, Rev.
ii, 15. 2 Pet. ii, 10.
9. Yet Michael - It does not appear whether St. Jude learned this
by any Revelation or from ancient tradition. It suffices, that these
things were not only true, but acknowledged as such by them to
whom he wrote. The archangel - This word occurs but once more
in the sacred writings, 1 Thess. iv, 16. So that whether there be
one archangel only, or more, it is not possible for us to determine.
When he disputed with the devil - At what time we know not.
Concerning the body of Moses - Possibly the devil would have
discovered the place where it was buried, which God for wise
reasons had concealed. Durst not bring even against him a railing
accusation - Though so far beneath him in every respect. But
simply said, (so great was his modesty!) The Lord rebuke thee - I
leave thee to the Judge of all.
10. But these - Without all shame. Rail at the things of God which
they know not - Neither can know, having no spiritual senses.
And the natural things, which they know - By their natural senses,
they abuse into occasions of sin.
11. Woe unto them - Of all the apostles St. Jude alone, and that in
this single place, denounces a woe. St. Peter, to the same effect,
pronounces them "cursed children." For they have gone in the
way of Cain - The murderer. And ran greedily - Literally, have
been poured out, like a torrent without banks. After the error of
Balaam - The covetous false prophet. And perished in the
gainsaying of Korah - Vengeance has overtaken them as it did
Korah, rising up against those whom God had sent.
12. These are spots - Blemishes. In your feasts of love - Anciently
observed in all the churches. Feeding themselves without fear -
Without any fear of God, or jealousy over themselves. Twice dead
- In sin, first by nature, and afterwards by apostasy. Plucked up by
the roots - And so incapable of ever reviving.
13. Wandering stars - Literally, planets, which shine for a time,
but have no light in themselves, and will be soon cast into utter
darkness. Thus the apostle illustrates their desperate wickedness
by comparisons drawn from the air, earth, sea, and heavens.
14. And of these also - As well as the antediluvian sinners Enoch -
So early was the prophecy referred to, ver. 4. The seventh from
Adam - There were only five of the fathers between Adam and
Enoch, 1 Chron. i, 1-3. The first coming of Christ was revealed to
Adam; his second, glorious coming, to Enoch; and the seventh
from Adam foretold the things which will conclude the seventh
age of the world. St. Jude might know this either from some
ancient book, or tradition, or immediate Revelation. Behold - As
if it were already done, the Lord cometh!
15. To execute judgment - Enoch herein looked beyond the flood.
Upon all - Sinners, in general. And to convict all the ungodly, in
particular, of all the grievous things which ungodly sinners (a
sinner is bad; but the ungodly who sin without fear are worse)
have spoken against him, ver. 8, 10, though they might not think,
all those speeches were against him.
16. These are murmurers - Against men. Complainers - Literally,
complainers of their fate, against God. Walking - With regard to
themselves. After their own foolish and mischievous desires.
Having men's persons in admiration for the sake of gain -
Admiring and commending them only for what they can get.
17. By the apostles - He does not exempt himself from the number
of apostles. For in the next verse he says, they told you, not us.
19. These are they who separate themselves, sensual, not having
the Spirit - Having natural senses and understanding only, not the
Spirit of God; otherwise they could not separate. For that it is a
sin, and a very heinous one, "to separate from the church," is out
of all question. But then it should be observed,
1. That by the church is meant a body of living Christians, who
are "an habitation of God through the Spirit:"
2. That by separating is understood, renouncing all religious
intercourse with them; no longer joining with them in solemn
prayer, or the other public offices of religion: and,
3. That we have no more authority from scripture to call even this
schism, than to call it murder.
20. But ye, beloved, not separating, but building yourselves up in
your most holy faith - Than which none can be more holy in itself,
or more conducive to the most refined and exalted holiness.
Praying through the Holy Spirit - Who alone is able to build you
up, as he alone laid the foundation. In this and the following verse
St. Jude mentions the Father, Son, and Spirit, together with faith,
love, and hope.
21. By these means, through his grace, keep yourselves in the love
of God, and in the confident expectation of that eternal life which
is purchased for you, and conferred upon you, through the mere
mercy of our Lord Jesus Christ.
22. Meantime watch over others, as well as yourselves, and give
them such help as their various needs require. For instance,
1. Some, that are wavering in judgment, staggered by others' or by
their own evil reasoning, endeavour more deeply to convince of
the whole truth as it is in Jesus.
2. Some snatch, with a swift and strong hand, out of the fire of sin
and temptation.
3. On others show compassion in a milder and gentler way;
though still with a jealous fear, lest yourselves be infected with
the disease you endeavour to cure. See, therefore, that while you
love the sinners, ye retain the utmost abhorrence of their sins, and
of any the least degree of, or approach to, them.
24. Now to him who alone is able to keep them from falling - Into
any of these errors or sins. And to present them faultless in the
presence of his glory - That is, in his own presence, when he shall
be revealed in all his glory. Please see Notes at Matt. i, 1
NOTES ON
THE REVELATION OF JOHN
IT is scarce possible for any that either love or fear God not to
feel their hearts extremely affected in seriously reading either the
beginning or the latter part of the Revelation. These, it is evident,
we cannot consider too much; but the intermediate parts I did not
study at all for many years; as utterly despairing of understanding
them, after the fruitless attempts of so many wise and good men:
and perhaps I should have lived and died in this sentiment, had I
not seen the works of the great Bengelius. But these revived my
hopes of understanding even the prophecies of this book; at least
many of them in some good degree: for perhaps some will not be
opened but in eternity. Let us, however, bless God for the measure
of light we may enjoy, and improve it to his glory. The following
notes are mostly those of that excellent man; a few of which are
taken from his Gnornon Novi Testamenti, but far more from his
Ekklarte Offenbarung, which is a full and regular comment on the
Revelation. Every part of this I do not undertake to defend. But
none should condemn him without reading his proofs at large. It
did not suit my design to insert these: they are above the capacity
of ordinary readers. Nor had I room to insert the entire translation
of a book which contains near twelve hundred pages. All I can do
is, partly to translate, partly abridge, the most necessary of his
observations; allowing myself the liberty to alter some of them,
and to add a few notes where he is not full. His text, it may be
observed, I have taken almost throughout, which I apprehend he
has abundantly defended both in the Gnomon itself, and in his
Apparatus and Crisis in Apocalypsin. Yet I by no means pretend
to understand or explain all that is contained in this mysterious
book. I only offer what help I can to the serious inquirer, and shall
rejoice if any be moved thereby more carefully to read and more
deeply to consider the words of this prophecy. Blessed is he that
does this with a single eye. His labour shall not be in vain.
I
1. The Revelation - Properly so called; for things covered before
are here revealed, or unveiled. No prophecy in the Old Testament
has this title; it was reserved for this alone in the New. It is, as it
were, a manifesto, wherein the Heir of all things declares that all
power is given him in heaven and earth, and that he will in the end
gloriously exercise that power, maugre all the opposition of all his
enemies. Of Jesus Christ - Not of "John the Divine," a title added
in latter ages. Certain it is, that appellation, the Divine, was not
brought into the church, much less was it affixed to John the
apostle, till long after the apostolic age. It was St. John, indeed,
who wrote this book, but the author of it is Jesus Christ. Which
God gave unto him - According to his holy, glorified humanity, as
the great Prophet of the church. God gave the Revelation to Jesus
Christ; Jesus Christ made it known to his servants. To show - This
word recurs, chap. xxii, 6; and in many places the parts of this
book refer to each other. Indeed the whole structure of it breathes
the art of God, comprising, in the most finished compendium,
things to come, many, various; near, intermediate, remote; the
greatest, the least; terrible, comfortable; old, new; long, short; and
these interwoven together, opposite, composite; relative to each
other at a small, at a great, distance; and therefore sometimes, as it
were, disappearing, broken off, suspended, and afterwards
unexpectedly and most seasonably appearing again. In all its parts
it has an admirable variety, with the most exact harmony,
beautifully illustrated by those very digressions which seem to
interrupt it. In this manner does it display the manifold wisdom of
God shining in the economy of the church through so many ages.
His servants - Much is comprehended in this appellation. It is a
great thing to be a servant of Jesus Christ. This book is dedicated
particularly to the servants of Christ in the seven churches in Asia;
but not exclusive of all his other servants, in all nations and ages.
It is one single Revelation, and yet sufficient for them all, from
the time it was written to the end of the world. Serve thou the
Lord Jesus Christ in truth: so shalt thou learn his secret in this
book; yea, and thou shalt feel in thy heart whether this book be
divine, or not. The things which must shortly come to pass - The
things contained in this prophecy did begin to be accomplished
shortly after it was given; and the whole might be said to come to
pass shortly, in the same sense as St. Peter says, "The end of all
things is at hand;" and our Lord himself, "Behold, I come
quickly." There is in this book a rich treasure of all the doctrines
pertaining to faith and holiness. But these are also delivered in
other parts of holy writ; so that the Revelation need not to have
been given for the sake of these. The peculiar design of this is, to
show the things which must come to pass. And this we are
especially to have before our eyes whenever we read or hear it. It
is said afterward, "Write what thou seest;" and again, "Write what
thou hast seen, and what is, and what shall be hereafter;" but here,
where the scope of the hook is shown, it is only said, the things
which must come to pass. Accordingly, the showing things to
come, is the great point in view throughout the whole. And St.
John writes what he has seen, and what is, only as it has an
influence on, or gives light to, what shall be. And he - Jesus
Christ. Sent and signified them - Showed them by signs or
emblems; so the Greek word properly means. By his angel -
Peculiarly called, in the sequel, "the angel of God," and
particularly mentioned, chap. xvii, 1; xxi, 9; xxii, 6, 16. To his
servant John - A title given to no other single person throughout
the book.
2. Who hath testified - In the following book. The word of God -
Given directly by God. And the testimony of Jesus - Which he
hath left us, as the faithful and true witness. Whatsoever things he
saw - In such a manner as was a full confirmation of the divine
original of this book.
3. Happy is he that readeth, and they that hear, the words of this
prophecy - Some have miserably handled this book. Hence others
are afraid to touch it; and, while they desire to know all things
else, reject only the knowledge of those which God hath shown.
They inquire after anything rather than this; as if it were written,
"Happy is he that doth not read this prophecy." Nay, but happy is
he that readeth, and they that hear, and keep the words thereof -
Especially at this time, when so considerable a part of them is on
the point of being fulfilled. Nor are helps wanting whereby any
sincere and diligent inquirer may understand what he reads
therein. The book itself is written in the most accurate manner
possible. It distinguishes the several things whereof it treats by
seven epistles, seven seals, seven trumpets, seven phials; each of
which sevens is divided into four and three. Many things the book
itself explains; as the seven stars; the seven candlesticks; the
lamb, his seven horns and seven eyes; the incense; the dragon; the
heads and horns of the beasts; the fine linen; the testimony of
Jesus: and much light arises from comparing it with the ancient
prophecies, and the predictions in the other books of the New
Testament. In this book our Lord has comprised what was
wanting in those prophecies touching the time which followed his
ascension and the end of the Jewish polity. Accordingly, it
reaches from the old Jerusalem to the new, reducing all things into
one sum, in the exactest order, and with a near resemblance to the
ancient prophets. The introduction and conclusion agree with
Daniel; the description of the man child, and the promises to Sion,
with Isaiah; the judgment of Babylon, with Jeremiah; again, the
determination of times, with Daniel; the architecture of the holy
city, with Ezekiel; the emblems of the horses, candlesticks, &c.,
with Zechariah. Many things largely described by the prophets are
here summarily repeated; and frequently in the same words. To
them we may then usefully have recourse. Yet the Revelation
suffices for the explaining itself, even if we do not yet understand
those prophecies; yea, it casts much light upon them. Frequently,
likewise, where there is a resemblance between them, there is a
difference also; the Revelation, as it were, taking a stock from one
of the old prophets, and inserting a new graft into it. Thus
Zechariah speaks of two olive trees; and so does St. John; but with
a different meaning. Daniel has a beast with ten horns; so has St.
John; but not with quite the same signification. And here the
difference of words, emblems, things, times, ought studiously to
be observed. Our Lord foretold many things before his passion;
but not all things; for it was not yet seasonable. Many things,
likewise, his Spirit foretold in the writings of the apostles, so far
as the necessities of those times required: now he comprises them
all in one short book; therein presupposing all the other
prophecies, and at the same time explaining, continuing, and
perfecting them in one thread. It is right therefore to compare
them; but not to measure the fulness of these by the scantiness of
those preceding. Christ, when on earth, foretold what would come
to pass in a short time; adding a brief description of the last
things. Here he foretells the intermediate things; so that both put
together constitute one complete chain of prophecy. This book is
therefore not only the sum and the key of all the prophecies which
preceded, but likewise a supplement to all; the seals being closed
before. Of consequence, it contains many particulars not revealed
in any other part of scripture. They have therefore little gratitude
to God for such a Revelation, reserved for the exaltation of Christ,
who boldly reject whatever they find here which was not revealed,
or not so clearly, in other parts of scripture. He that readeth and
they that hear - St. John probably sent this book by a single person
into Asia, who read it in the churches, while many heard. But this,
likewise, in a secondary sense, refers to all that shall duly read or
hear it in all ages. The words of this prophecy - It is a Revelation
with regard to Christ who gives it; a prophecy, with regard to John
who delivers it to the churches. And keep the things which are
written therein - In such a manner as the nature of them requires;
namely, with repentance, faith, patience, prayer, obedience,
watchfulness, constancy. It behoves every Christian, at all
opportunities, to read what is written in the oracles of God; and to
read this precious book in particular, frequently, reverently, and
attentively. For the time - Of its beginning to be accomplished. Is
near - Even when St. John wrote. How much nearer to us is even
the full accomplishment of this weighty prophecy!
4. John - The dedication of this book is contained in the fourth,
fifth, and sixth verses; but the whole Revelation is a kind of letter.
To the seven churches which are in Asia - That part of the Lesser
Asia which was then a Roman province. There had been several
other churches planted here; but it seems these were now the most
eminent; and it was among these that St. John had laboured most
during his abode in Asia. In these cities there were many Jews.
Such of them as believed in each were joined with the gentile
believers in one church. Grace be unto you, and peace - The
favour of God, with all temporal and eternal blessings. From him
who is, and who was, and who cometh, or, who is to come - A
wonderful translation of the great name JEHOVAH: he was of
old, he is now, he cometh; that is, will be for ever. And from the
seven spirits which are before his throne - Christ is he who "hath
the seven spirits of God." "The seven lamps which burn before the
throne are the seven spirits of God." " The lamb hath seven horns
and seven eyes, which are the seven spirits of God." Seven was a
sacred number in the Jewish church: but it did not always imply a
precise number. It sometimes is to be taken figuratively, to denote
completeness or perfection. By these seven spirits, not seven
created angels, but the Holy Ghost is to be understood. The angels
are never termed spirits in this book; and when all the angels
stand up, while the four living creatures and the four and twenty
elders worship him that sitteth on the throne, and the Lamb, the
seven spirits neither stand up nor worship. To these "seven spirits
of God," the seven churches, to whom the Spirit speaks so many
things, are subordinate; as are also their angels, yea, and "the
seven angels which stand before God." He is called the seven
spirits, not with regard to his essence, which is one, but with
regard to his manifold operations.
5. And from Jesus Christ, the faithful witness, the first begotten
from the dead, and the prince of the kings of the earth - Three
glorious appellations are here given him, and in their proper order.
He was the faithful witness of the whole will of God before his
death, and in death, and remains such in glory. He rose from the
dead, as "the first fruits of them that slept;" and now hath all
power both in heaven and earth. He is here styled a prince: but by
and by he hears his title of king; yea, King of kings, and Lord of
lords." This phrase, the kings of the earth, signifies their power
and multitude, and also the nature of their kingdom. It became the
Divine Majesty to call them kings with a limitation; especially in
this manifesto from his heavenly kingdom; for no creature, much
less a sinful man, can bear the title of king in an absolute sense
before the eyes of God.
6. To him that loveth us, and, out of that free, abundant love, hath
washed us from the guilt and power of our sins with his own
blood, and hath made us kings - Partakers of his present, and heirs
of his eternal, kingdom. And priests unto his God and Father - To
whom we continually offer ourselves, an holy, living sacrifice. To
him be the glory - For his love and redemption. And the might -
Whereby he governs all things.
7. Behold - In this and the next verse is the proposition, and the
summary of the whole book. He cometh - Jesus Christ.
Throughout this book, whenever it is said, He cometh, it means
his glorious coming. The preparation for this began at the
destruction of Jerusalem, and more particularly at the time of
writing this book; and goes on, without any interruption, till that
grand event is accomplished. Therefore it is never said in this
book, He will come; but, He cometh. And yet it is not said, He
cometh again: for when he came before, it was not like himself,
but in "the form of a servant." But his appearing in glory is
properly his coming; namely, in a manner worthy of the Son of
God. And every eye - Of the Jews in particular. Shall see him -
But with what different emotions, according as they had received
or rejected him. And they who have pierced him - They, above all,
who pierced his hands, or feet, or side. Thomas saw the print of
these wounds even after his resurrection; and the same,
undoubtedly, will be seen by all, when he cometh in the clouds of
heaven. And all the tribes of the earth - The word tribes, in the
Revelation, always means the Israelites: but where another word,
such as nations or people, is joined with it, it implies likewise (as
here) all the rest of mankind. Shall wail because of him - For
terror and pain, if they did not wail before by true repentance.
Yea, Amen - This refers to, every eye shall see him. He that
cometh saith, Yea; he that testifies it, Amen. The word translated
yea is Greek; Amen is Hebrew: for what is here spoken respects
both Jew and gentile.
8. I am the Alpha and the Omega, saith the Lord God - Alpha is
the first, Omega, the last, letter in the Greek alphabet. Let his
enemies boast and rage ever so much in the intermediate time, yet
the Lord God is both the Alpha, or beginning, and the Omega, or
end, of all things. God is the beginning, as he is the Author and
Creator of all things, and as he proposes, declares, and promises
so great things: he is the end, as he brings all the things which are
here revealed to a complete and glorious conclusion. Again, the
beginning and end of a thing is in scripture styled the whole thing.
Therefore God is the Alpha and the Omega, the beginning and the
end; that is, one who is all things, and always the same.
9. I John - The instruction and preparation of the apostle for the
work are described from the ninth to the twentieth verse. ver. 9-
20, Your brother - In the common faith. And companion in the
affliction - For the same persecution which carried him to Patmos
drove them into Asia. This book peculiarly belongs to those who
are under the cross. It was given to a banished man; and men in
affliction understand and relish it most. Accordingly, it was little
esteemed by the Asiatic church, after the time of Constantine; but
highly valued by all the African churches, as it has been since by
all the persecuted children of God. In the affliction, and kingdom
and patience of Jesus - The kingdom stands in the midst. It is
chiefly under various afflictions that faith obtains its part in the
kingdom; and whosoever is a partaker of this kingdom is not
afraid to suffer for Jesus, 2 Tim. ii, 12. I was in the island Patmos
- In the reign of Domitian and of Nerva. And there he saw and
wrote all that follows. It was a place peculiarly proper for these
visions. He had over against him, at a small distance, Asia and the
seven churches; going on eastward, Jerusalem and the land of
Canaan; and beyond this, Antioch, yea, the whole continent of
Asia. To the west, he had Romans, Italy, and all Europe,
swimming, as it were, in the sea; to the south, Alexandria and the
Nile with its outlets, Egypt, and all Africa; and to the north, what
was afterwards called Constantinople, on the straits between
Europe and Asia. So he had all the three parts of the world which
were then known, with all Christendom, as it were, before his
eyes; a large theatre for all the various scenes which were to pass
before him: as if this island had been made principally for this
end, to serve as an observatory for the apostle. For preaching the
word of God he was banished thither, and for the testimony of
Jesus - For testifying that he is the Christ.
10. I was in the Spirit - That is, in a trance, a prophetic vision; so
overwhelmed with the power, and filled with the light, of the Holy
Spirit, as to be insensible of outward things, and wholly taken up
with spiritual and divine. What follows is one single, connected
vision, which St. John saw in one day; and therefore he that would
understand it should carry his thought straight on through the
whole, without interruption. The other prophetic books are
collections of distinct prophecies, given upon various occasions:
but here is one single treatise, whereof all the parts exactly depend
on each other. chap. iv, 1 is connected with ver. 19 and what is
delivered in the fourth chapter goes on directly to the twenty-
second. On the Lord's day - On this our Lord rose from the dead:
on this the ancients believed he will come to judgment. It was,
therefore, with the utmost propriety that St. John on this day both
saw and described his coming. And I heard behind me - St. John
had his face to the east: our Lord, likewise, in this appearance
looked eastward toward Asia, whither the apostle was to write. A
great voice, as of a trumpet - Which was peculiarly proper to
proclaim the coming of the great King, and his victory over all his
enemies.
11. Saying, What thou seest - And hearest. He both saw and
heard. This command extends to the whole book. All the books of
the New Testament were written by the will of God; but none
were so expressly commanded to be written. In a book - So all the
Revelation is but one book: nor did the letter to the angel of each
church belong to him or his church only; but the whole book was
sent to them all. To the churches - Hereafter named; and through
them to all churches, in all ages and nations. To Ephesus - Mark.
Thomas Smith, who in the year 1671 travelled through all these
cities, observes, that from Ephesus to Smyrna is forty-six English
miles; from Smyrna to Pergamos, sixty-four; from Pergamos to
Thyatira, forty-eight; from Thyatira to Sardis, thirty-three; from
Sardis to Philadelphia, twenty-seven; from Philadelphia to
Laodicea, about forty-two miles.
12, 13. And I turned to see the voice - That is, to see him whose
voice it was. And being turned, I saw - It seems, the vision
presented itself gradually. First he heard a voice; and, upon
looking behind, he saw the golden candlesticks, and then, in the
midst of the candlesticks, which were placed in a circle, he saw
one like a son of man - That is, in an human form. As a man
likewise our Lord doubtless appears in heaven: though not exactly
in this symbolical manner, wherein he presents himself as the
head of his church. He next observed that our Lord was clothed
with a garment down to the foot, and girt with a golden girdle -
Such the Jewish high priests wore. But both of them are here
marks of royal dignity likewise. Girt about at the breast - he that is
on a journey girds his loins. Girding the breast was an emblem of
solemn rest. It seems that the apostle having seen all this, looked
up to behold the face of our Lord: but was beat back by the
appearance of his flaming eyes, which occasioned his more
particularly observing his feet. Receiving strength to raise his eyes
again, he saw the stars in his right hand, and the sword coming out
of his mouth: but upon beholding the brightness of his glorious
countenance, which probably was much increased since the first
glance the apostle had of it, he "fell at his feet as dead." During
the time that St. John was discovering these several particulars,
our Lord seems to have been speaking. And doubtless even his
voice, at the very first, bespoke the God: though not so
insupportably as his glorious appearance.
14. His head and his hair - That is, the hair of his head, not his
whole head. Were white as white wool - Like the Ancient of
Days, represented in Daniel's vision, Dan. vii, 9. Wool is
commonly supposed to be an emblem of eternity. As snow -
Betokening his spotless purity. And his eyes as a flame of fire -
Piercing through all things; a token of his omniscience.
15. And his feet like fine brass - Denoting his stability and
strength. As if they burned in a furnace - As if having been melted
and refined, they were still red hot. And his voice - To the comfort
of his friends, and the terror of his enemies. As the voice of many
waters - Roaring aloud, and bearing down all before them.
16. And he had in his right hand seven stars - In token of his
favour and powerful protection. And out of his mouth went a
sharp two-edged sword - Signifying his justice and righteous
anger, continually pointed against his enemies as a sword; sharp,
to stab; two-edged, to hew. And his countenance was as the sun
shineth in his strength - Without any mist or cloud.
17. And I fell at his feet as dead - Human nature not being able to
sustain so glorious an appearance. Thus was he prepared (like
Daniel of old, whom he peculiarly resembles) for receiving so
weighty a prophecy. A great sinking of nature usually precedes a
large communication of heavenly things. St. John, before our
Lord suffered, was so intimate with him, as to lean on his breast,
to lie in his bosom. Yet now, near seventy years after, the aged
apostle is by one glance struck to the ground. What a glory must
this be! Ye sinners, be afraid cleanse your hands: purify your
hearts. Ye saints, be humble, prepare: rejoice. But rejoice unto
him with reverence: an increase of reverence towards this awful
majesty can be no prejudice to your faith. Let all petulancy, with
all vain curiosity, be far away, while you are thinking or reading
of these things. And he laid his right hand upon me - The same
wherein he held the seven stars. What did St. John then feel in
himself? Saying, Fear not - His look terrifies, his speech
strengthens. He does not call John by his name, (as the angels did
Zechariah and others,) but speaks as his well known master. What
follows is also spoken to strengthen and encourage him. I am -
When in his state of humiliation he spoke of his glory, he
frequently spoke in the third person, as Matt. xxvi, 64. But he now
speaks of his own glory, without any veil, in plain and direct
terms. The first and the last - That is, the one, eternal God, who is
from everlasting to everlasting, Isaiah xli, 4.
18. And he that liveth - Another peculiar title of God. And I have
the keys of death and of hades - That is, the invisible world. In the
intermediate state, the body abides in death, the soul in hades.
Christ hath the keys of, that is, the power over, both; killing or
quickening of the body, and disposing of the soul, as it pleaseth
him. He gave St. Peter the keys of the kingdom of heaven; but not
the keys of death or of hades. How comes then his supposed
successor at Rome by the keys of purgatory? From the preceding
description, mostly, are taken the titles given to Christ in the
following letters, particularly the four first.
19. Write the things which thou hast seen - This day: which
accordingly are written, ver. 11-18. And which are - The
instructions relating to the present state of the seven churches.
These are written, ver. 20-chap. iii, 22. And which shall be
hereafter - To the end of the world; written, chap. iv, 1, &c.
20. Write first the mystery - The mysterious meaning of the seven
stars - St. John knew better than we do, in how many respects
these stars were a proper emblem of those angels: how nearly they
resembled each other, and how far they differed in magnitude,
brightness, aa& other circumstances. The seven stars are angels of
the seven churches - Mentioned in the eleventh verse. In each
church there was one pastor or ruling minister, to whom all the
rest were subordinate. This pastor, bishop, or overseer, had the
peculiar care over that flock: on him the prosperity of that
congregation in a great measure depended, and he was to answer
for all those souls at the judgment seat of Christ. And the seven
candlesticks are seven churches - How significant an emblem is
this! For a candlestick, though of gold, has no light of itself;
neither has any church, or child of man. But they receive from
Christ the light of truth, holiness, comfort, that it may shine to all
around them. As soon as this was spoken St. John wrote it down,
even all that is contained in this first chapter. Afterwards what
was contained in the second and third chapters was dictated to
him in like manner.
II Of the following letters to the angels of the seven churches it
may be necessary to speak first in general, and then particularly.
In general we may observe, when the Israelites were to receive the
law at Mount Sinai, they were first to be purified; and when the
kingdom of God was at hand, John the Baptist prepared men for it
by repentance. In like manner we are prepared by these letters for
the worthy reception of this glorious Revelation. By following the
directions given herein, by expelling incorrigibly wicked men,
and putting away all wickedness, those churches were prepared to
receive this precious depositum. And whoever in any age would
profitably read or hear it, must observe the same admonitions.
These letters are a kind of sevenfold preface to the book. Christ
now appears in the form of a man, (not yet under the emblem of a
lamb,) and speaks mostly in proper, not in figurative, words. It is
not till chap. iv, 1, that St. John enters upon that grand vision
which takes up the residue of the book. There is in each of these
letters,
1. A command to write to the angel of the church;
2. A glorious title of Christ;
3. An address to the angel of that church, containing A testimony
of his mixed, or good, or bad state; An exhortation to repentance
or steadfastness; A declaration of what will be; generally, of the
Lord's coming;
4. A promise to him that overcometh, together with the
exhortation, "He that hath an ear to hear, let him hear" The
address in each letter is expressed in plain words, the promise, in
figurative. In the address our Lord speaks to the angel of each
church which then was, and to the members thereof directly;
whereas in the promise he speaks of all that should overcome, in
whatever church or age, and deals out to them one of the precious
promises, (by way of anticipation,) from the last chapters of the
book.
1. Write - So Christ dictated to him every word. These things saith
he who holdeth the seven stars in his right hand - Such is his
mighty power! Such his favour to them and care over them, that
they may indeed shine as stars, both by purity of doctrine and
holiness of life! Who walketh - According to his promise, "I am
with you always, even to the end of the world." In the midst of the
golden candlesticks - Beholding all their works and thoughts, and
ready to "remove the candlestick out of its place," if any, being
warned, will not repent. Perhaps here is likewise an allusion to the
office of the priests in dressing the lamps, which was to keep them
always burning before the Lord.
2. I know - Jesus knows all the good and all the evil, which his
servants and his enemies suffer and do. Weighty word, "I know,"
how dreadful will it one day sound to the wicked, how sweet to
the righteous! The churches and their angels must have been
astonished, to find their several states so exactly described, even
in the absence of the apostle, and could not but acknowledge the
all-seeing eye of Christ and of his Spirit. With regard to us, to
every one of us also he saith, "I know thy works." Happy is he
that conceives less good of himself, than Christ knows concerning
him. And thy labour - After the general, three particulars are
named, and then more largely described in an inverted order,
1. Thy labour
6. Thou hast born for my name's sake and hast not fainted.
2. Thy patience:
5. Thou hast patience:
3. Thou canst not
4. Thou hast tried those who say they are bear evil men: apostles
and are not, and hast found them liars. And thy patience -
Notwithstanding which thou canst not bear that incorrigibly
wicked men should remain in the flock of Christ. And thou hast
tried those who say they are apostles, and are not - For the Lord
hath not sent them.
4. But I have against thee, that thou hast left thy first love - That
love for which all that church was so eminent when St. Paul wrote
his epistle to them. He need not have left this. He might have
retained it entire to the end. And he did retain it in part, or there
could not have remained so much of what was commendable in
him. But he had not kept, as he might have done, the first tender
love in its vigour and warmth. Reader, hast thou?
5. It is not possible for any to recover the first love, but by taking
these three steps,
1. Remember:
2. Repent:
3. Do the first works. Remember from whence thou art fallen -
From what degree of faith, love, holiness, though perhaps
insensibly. And repent - Which in the very lowest sense implies a
deep and lively conviction of thy fall. Of the seven angels, two, at
Ephesus and at Pergamos, were in a mixed state; two, at Sardis
and at Laodicea, were greatly corrupted: all these are exhorted to
repent; as are the followers of Jezebel at Thyatira: two, at Smyrna
and Philadelphia, were in a flourishing state, and are therefore
only exhorted to steadfastness. There can be no state, either of any
pastor, church, or single person, which has not here suitable
instructions. All, whether ministers or hearers, together with their
secret or open enemies, in all places and all ages, may draw hence
necessary self-knowledge, reproof, commendation, warning, or
confirmation. Whether any be as dead as the angel at Sardis, or as
much alive as the angel at Philadelphia, this book is sent to him,
and the Lord Jesus hath something to say to him therein. For the
seven churches with their angels represent the whole Christian
church, dispersed throughout the whole world, as it subsists, not,
as some have imagined, in one age after another, but in every age.
This is a point of deep importance, and always necessary to be
remembered: that these seven churches are, as it were, a sample of
the whole church of Christ, as it was then, as it is now, and as it
will be in all ages. Do the first works - Outwardly and inwardly,
or thou canst never regain the first love. But if not - By this word
is the warning sharpened to those five churches which are called
to repent; for if Ephesus was threatened, how much more shall
Sardis and Laodicea be afraid! And according as they obey the
call or not, there is a promise or a threatening, ver. 5, 16, 22; chap.
iii, 3, 20. But even in the threatening the promise is implied, in
case of true repentance. I come to thee, and will remove thy
candlestick out of its place - I will remove, unless thou repent, the
flock now under thy care to another place, where they shall be
better taken care of. But from the flourishing state of the church of
Ephesus after this, there is reason to believe he did repent.
6. But thou hast this - Divine grace seeks whatever may help him
that is fallen to recover his standing. That thou hatest the works of
the Nicolaitans - Probably so called from Nicolas, one of the
seven deacons, Acts vi, 5. Their doctrines and lives were equally
corrupt. They allowed the most abominable lewdness and
adulteries, as well as sacrificing to idols; all which they placed
among things indifferent, and pleaded for as branches of Christian
liberty.
7. He that hath an ear, let him hear - Every man, whoever can hear
at all, ought carefully to hear this. What the Spirit saith - In these
great and precious promises. To the churches - And in them to
every one that overcometh; that goeth on from faith and by faith
to full victory over the world, and the flesh, and the devil. In these
seven letters twelve promises are contained, which are an extract
of all the promises of God. Some of them are not expressly
mentioned again in this book, as "the hidden manna," the
inscription of "the name of the new Jerusalem," the "sitting upon
the throne." Some resemble what is afterwards mentioned, as "the
hidden name," chap. xix, 12; "the ruling the nations," chap. xix,
15; "the morning star," chap. xxii, 16. And some are expressly
mentioned, as "the tree of life," chap. xxii, 2; freedom from "the
second death," chap. xx, 6; the name in "the book of life," chap.
xx, 12; xxi, 27; the remaining "in the temple of God," chap. vii,
15; the inscription of "the name of God and of the Lamb," chap.
xiv, 1; xxii, 4. In these promises sometimes the enjoyment of the
highest goods, sometimes deliverance from the greatest evils, is
mentioned. And each implies the other, so that where either part is
expressed, the whole is to be understood. That part is expressed
which has most resemblance to the virtues or works of him that
was spoken to in the letter preceding. To eat of the tree of life -
The first thing promised in these letters is the last and highest in
the accomplishment, chap. xxii, 2, 14, 19. The tree of life and the
water of life go together, chap. xxii, 1, 2; both implying the living
with God eternally. In the paradise of my God - The word
paradise means a garden of pleasure. In the earthly paradise there
was one tree of life: there are no other trees in the paradise of
God.
8. These things saith the first and the last, who was dead and is
alive - How directly does this description tend to confirm him
against the fear of death! verses 10, 11. ver. 10, 11 Even with the
comfort wherewith St. John himself was comforted, chap. i, 17,
18, shall the angel of this church be comforted.
9. I know thy affliction and poverty - A poor prerogative in the
eyes of the world! The angel at Philadelphia likewise had in their
sight but "a little strength." And yet these two were the most
honourable of all in the eyes of the Lord. But thou art rich - In
faith and love, of more value than all the kingdoms of the earth.
Who say they are Jews - God's own people. And are not - They
are not Jews inwardly, not circumcised in heart. But a synagogue
of Satan - Who, like them, was a liar and a murderer from the
beginning.
10. The first and last words of this verse are particularly directed
to the minister; whence we may gather, that his suffering and the
affliction of the church were at the same time, and of the same
continuance. Fear none of those things which thou art about to
suffer - Probably by means of the false Jews. Behold - This
intimates the nearness of the affliction. Perhaps the ten days began
on the very day that the Revelation was read at Smyrna, or at least
very soon after. The devil - Who sets all persecutors to work; and
these more particularly. Is about to cast some of you - Christians
at Smyrna; where, in the first ages, the blood of many martyrs was
shed. Into prison, that ye may be tried - To your unspeakable
advantage, chap. iv, 12, 14. And ye shall have affliction - Either in
your own persons, or by sympathizing with your brethren. Ten
days - (Literally taken) in the end of Domitian's persecution,
which was stopped by the edict of the emperor Nerva. Be thou
faithful - Our Lord does not say, "till I come," as in the other
letters, but unto death - Signifying that the angel of this church
should quickly after seal his testimony with his blood; fifty years
before the martyrdom of Polycarp, for whom some have mistaken
him. And I will give thee the crown of life - The peculiar reward
of them who are faithful unto death.
11. The second death - The lake of fire, the portion of the fearful,
who do not overcome, chap. xxi, 8.
12. The sword - With which I will cut off the impenitent, verse
16.
13. Where the throne of Satan is - Pergamos was above measure
given to idolatry: so Satan had his throne and full residence there.
Thou holdest fast my name - Openly and resolutely confessing me
before men. Even in the days wherein Antipas - Martyred under
Domitian. Was my faithful witness - Happy is he to whom Jesus,
the faithful and true witness, giveth such a testimony!
14. But thou hast there - Whom thou oughtest to have
immediately cast out from the flock. Them that hold the doctrine
of Balaam - Doctrine nearly resembling his. Who taught Balak -
And the rest of the Moabites. To cast a stumblingblock before the
sons of Israel - They are generally termed, the children, but here,
the sons, of Israel, in opposition to the daughters of Moab, by
whom Balaam enticed them to fornication and idolatry. To eat
things sacrificed to idols - Which, in so idolatrous a city as
Pergamos, was in the highest degree hurtful to Christianity. And
to commit fornication - Which was constantly joined with the
idol-worship of the heathens.
15. In like manner thou also - As well as the angel at Ephesus.
Hast them that hold the doctrine of the Nicolaitans - And thou
sufferest them to remain in the flock.
16. If not, I come to thee - who wilt not wholly escape when I
punish them. And will fight with them - Not with the Nicolaitans,
who are mentioned only by the by, but the followers of Balaam.
With the sword of my mouth - With my just and fierce
displeasure. Balaam himself was first withstood by the angel of
the Lord with "his sword drawn," Num. xxii, 23, and afterwards
"slain with the sword," Num. xxxi, 8.
17. To him that overcometh - And eateth not of those sacrifices.
Will I give of the hidden manna - Described, John vi. The new
name answers to this: it is now "hid with Christ in God." The
Jewish manna was kept in the ancient ark of the covenant. The
heavenly ark of the covenant appears under the trumpet of the
seventh angel, chap. xi, 19, where also the hidden manna is
mentioned again. It seems properly to mean, the full, glorious,
everlasting fruition of God. And I will give him a white stone -
The ancients, on many occasions, gave their votes in judgment by
small stones; by black, they condemned; by white ones they
acquitted. Sometimes also they wrote on small smooth stones.
Here may be an allusion to both. And a new name - So Jacob,
after his victory, gained the new name of Israel. Wouldest thou
know what thy new name will be? The way to this is plain, -
overcome. Till then all thy inquiries are vain. Thou wilt then read
it on the white stone.
18. And to the angel of the church at Thyatira - Where the faithful
were but a little flock. These things saith the Son of God - See
how great he is, who appeared "like a son of man!" chap. i, 13.
Who hath eyes as a flame of fire - "Searching the reins and the
heart," verse 23. And feet like fine brass - Denoting his immense
strength. Job comprises both these, his wisdom to discern
whatever is amiss, and his power to avenge it, in one sentence,
Job xlii, 2, "No thought is hidden from him, and he can do all
things."
19. I know thy love - How different a character is this from that of
the angel of the church at Ephesus! The latter could not bear the
wicked, and hated the works of the Nicolaitans; but had left his
first love and first works. The former retained his first love, and
had more and more works, but did bear the wicked, did not
withstand them with becoming vehemence. Mixed characters
both; yet the latter, not the former, is reproved for his fall, and
commanded to repent. And faith, and thy service, and patience -
Love is shown, exercised, and improved by serving God and our
neighbour; so is faith by patience and good works.
20. But thou sufferest that woman Jezebel - who ought not to
teach at all,
1 Tim. ii, 12. To teach and seduce my servants - At Pergamos
were many followers of Balaam; at Thyatira, one grand deceiver.
Many of the ancients have delivered, that this was the wife of the
pastor himself. Jezebel of old led the people of God to open
idolatry. This Jezebel, fitly called by her name, from the
resemblance between their works, led them to partake in the
idolatry of the heathens. This she seems to have done by first
enticing them to fornication, just as Balaam did: whereas at
Pergamos they were first enticed to idolatry, and afterwards to
fornication.
21. And I gave her time to repent - So great is the power of
Christ! But she will not repent - So, though repentance is the gift
of God, man may refuse it; God will not compel.
22. I will cast her into a bed-into great affliction-and them that
commit either carnal or spiritual adultery with her, unless they
repent - She had her time before. Of her works - Those to which
she had enticed their and which she had committed with them. It
is observable, the angel of the church at Thyatira was only blamed
for suffering her. This fault ceased when God took vengeance on
her. Therefore he is not expressly exhorted to repent, though it is
implied.
23. And I will kill her children - Those which she hath born in
adultery, and them whom she hath seduced. With death - This
expression denotes death by the plague, or by some manifest
stroke of God's hand. Probably the remarkable vengeance taken
on her children was the token of the certainty of all the rest. And
all the churches - To which thou now writest. Shall know that I
search the reins - The desires. And hearts - Thoughts.
24. But I say to you who do not hold this doctrine - Of Jezebel.
Who have not known the depths of Satan - O happy ignorance! As
they speak - That were continually boasting of the deep things
which they taught. Our Lord owns they were deep, even deep as
hell: for they were the very depths of Satan. Were these the same
of which Martin Luther speaks? It is well if there are not some of
his countrymen now in England who know them too well! I will
lay upon you no other burden - Than that you have already
suffered from Jezebel and her adherents.
25. What ye - Both the angel and the church have.
26. By works - Those which I have commanded. To him will I
give power over the nations - That is, I will give him to share with
me in that glorious victory which the Father hath promised me
over all the nations who as yet resist me, Psalm ii, 8, 9.
27. And he shall rule them - That is, shall share with me when I
do this. With a rod of iron - With irresistible power, employed on
those only who will not otherwise submit; who will hereby be
dashed in pieces - Totally conquered.
28. I will give him the morning star - Thou, O Jesus, art the
morning star! O give thyself to me! Then will I desire no sun,
only thee, who art the sun also. He whom this star enlightens has
always morning and no evening. The duties and promises here
answer each other; the valiant conqueror has power over the
stubborn nations. And he that, after having conquered his
enemies, keeps the works of Christ to the end, shall have the
morning star, - an unspeakable brightness and peaceable dominion
in him.
III
1. The seven spirits of God - The Holy Spirit, from whom alone
all spiritual life and strength proceed. And the seven stars - which
are subordinate to him. Thou hast a name that thou livest - A fair
reputation, a goodly outside appearance. But that Spirit seeth
through all things, and every empty appearance vanishes before
him.
2. The things which remain - In thy soul; knowledge of the truth,
good desires, and convictions. Which were ready to die -
Wherever pride, indolence, or levity revives, all the fruits of the
Spirit are ready to die.
3. Remember how - Humbly, zealously, seriously. Thou didst
receive the grace of God once, and hear - His word. And hold fast
- The grace thou hast received. And repent - According to the
word thou hast heard.
4. Yet thou hast a few names - That is, persons. But though few,
they had not separated themselves from the rest; otherwise, the
angel of Sardis would not have had them. Yet it was no virtue of
his, that they were unspotted; whereas it was his fault that they
were but few. Who have not defiled their garments - Either by
spotting themselves, or by partaking of other men's sins. They
shall walk with me in white - in joy; in perfect holiness; in glory.
They are worthy - A few good among many bad are doubly
acceptable to God. O how much happier is this worthiness than
that mentioned, chap. xvi, 6.
5. He shall be clothed in white raiment - The colour of victory,
joy, and triumph. And I will not blot his name out of the book of
life - Like that of the angel of the church at Sardis: but he shall
live for ever. I will confess his name - As one of my faithful
servants and soldiers.
7. The holy one, the true one - Two great and glorious names He
that hath the key of David - A master of a family, or a prince, has
one or more keys, wherewith he can open and shut all the doors of
his house or palace. So had David a key, a token of right and
sovereignty, which was afterward adjudged to Eliakim, Isaiah
xxii, 22. Much more has Christ, the Son of David, the key of the
spiritual city of David, the New Jerusalem; the supreme right,
power, and authority, as in his own house. He openeth this to all
that overcome, and none shutteth: he shutteth it against all the
fearful, and none openeth. Likewise when he openeth a door on
earth for his works or his servants, none can shut; and when he
shutteth against whatever would hurt or defile, none can open.
8. I have given before thee an opened door - To enter into the joy
of thy Lord; and, meantime, to go on unhindered in every good
work. Thou hast a little strength - But little outward human
strength; a little, poor, mean, despicable company. Yet thou hast
kept my word - Both in judgment and practice.
9. Behold, I - who have all power; and they must then comply. I
will make them come and bow down before thy feet - Pay thee the
lowest homage. And know - At length, that all depends on my
love, and that thou hast a place therein. O how often does the
judgment of the people turn quite round, when the Lord looketh
upon them! Job xlii, 7, &c.
10. Because thou hast kept the word of my patience - The word of
Christ is indeed a word of patience. I also will keep thee - O
happy exemption from that spreading calamity! From the hour of
temptation - So that thou shalt not enter into temptation; but it
shall pass over thee. The hour denotes the short time of its
continuance; that is, at any one place. At every one it was very
sharp, though short; wherein the great tempter was not idle, chap.
ii, 10. Which hour shall come upon the whole earth - The whole
Roman empire. It went over the Christians, and over the Jews and
heathens; though in a very different manner. This was the time of
the persecution under the seemingly virtuous emperor Trajan. The
two preceding persecutions were under those monsters, Nero and
Domitian; but Trajan was so admired for his goodness, and his
persecution was of such a nature, that it was a temptation indeed,
and did throughly try them that dwelt upon the earth.
11. Thy crown - Which is ready for thee, if thou endure to the end.
12. I will make him a pillar in the temple of my God - I will fix
him as beautiful, as useful, and as immovable as a pillar in the
church of God. And he shall go out no more - But shall be holy
and happy for ever. And I will write upon him the name of my
God - So that the nature and image of God shall appear visibly
upon him. And the name of the city of my God - Giving him a
title to dwell in the New Jerusalem. And my new name - A share
in that joy which I entered into, after overcoming all my enemies.
14. To the angel of the church at Laodicea - For these St. Paul had
had a great concern, Colossians ii, 1. These things saith the Amen
- That is, the True One, the God of truth. The beginning - The
Author, Prince, and Ruler. Of the creation of God - Of all
creatures; the beginning, or Author, by whom God made them all.
15. I know thy works - Thy disposition and behaviour, though
thou knowest it not thyself. That thou art neither cold - An utter
stranger to the things of God, having no care or thought about
them. Nor hot - As boiling water: so ought we to be penetrated
and heated by the fire of love. O that thou wert - This wish of our
Lord plainly implies that he does not work on us irresistibly, as
the fire does on the water which it heats. Cold or hot - Even if
thou wert cold, without any thought or profession of religion,
there would be more hope of thy recovery.
16. So because thou art lukewarm - The effect of lukewarm water
is well known. I am about to spue thee out of my mouth - I will
utterly cast thee from me; that is, unless thou repent.
17. Because thou sayest - Therefore "I counsel thee," &c. I am
rich - In gifts and grace, as well as worldly goods. And knowest
not that thou art - In God's account, wretched and pitiable.
18. I counsel thee - who art poor, and blind, and naked. To buy of
me - Without money or price. Gold purified in the fire - True,
living faith, which is purified in the furnace of affliction. And
white raiment - True holiness. And eyesalve - Spiritual
illumination; the "unction of the Holy One," which teacheth all
things.
19. Whomsoever I love - Even thee, thou poor Laodicean! O how
much has his unwearied love to do! I rebuke - For what is past.
And chasten - That they may amend for the time to come.
20. I stand at the door, and knock - Even at this instant; while he
is speaking this word. If any man open - Willingly receive me. I
will sup with him - Refreshing him with my graces and gifts, and
delighting myself in what I have given. And he with me - In life
everlasting.
21. I will give him to sit with me on my throne - In unspeakable
happiness and glory. Elsewhere, heaven itself is termed the throne
of God: but this throne is in heaven.
22. He that hath an ear, let him hear, &c. - This stands in the three
former letters before the promise; in the four latter, after it; clearly
dividing the seven into two parts; the first containing three, the
last, four letters. The titles given our Lord in the three former
letters peculiarly respect his power after his resurrection and
ascension, particularly over his church; those in the four latter, his
divine glory, and unity with the Father and the Holy Spirit. Again,
this word being placed before the promises in the three former
letters, excludes the false apostles at Ephesus, the false Jews at
Smyrna, and the partakers with the heathens at Pergamos, from
having any share therein. In the four latter, being placed after
them, it leaves the promises immediately joined with Christ's
address to the angel of the church, to show that the fulfilling of
these was near; whereas the others reach beyond the end of the
world. It should be observed, that the overcoming, or victory, (to
which alone these peculiar promises are annexed,) is not the
ordinary victory obtained by every believer; but a special victory
over great and peculiar temptations, by those that are strong in
faith.
IV We are now entering upon the main prophecy. The whole
Revelation may be divided thus:- The first, second, and third
chapters contain the introduction; The fourth and fifth, the
proposition; The sixth, seventh, eighth, and ninth describe things
which are already fulfilled; The tenth to the fourteenth, things
which are now fulfilling; The fifteenth to the nineteenth, things
which will be fulfilled shortly; The twentieth, twenty-first, and
twenty-second, things at a greater distance.
1. After these things - As if he had said, After I had written these
letters from the mouth of the Lord. By the particle and, the several
parts of this prophecy are usually connected: by the expression,
after these things, they are distinguished from each other, chap.
vii, 9; xix, 1. By that expression, and after these things, they are
distinguished, and yet connected, chap. vii, 1; xv, 5; xviii, 1. St.
John always saw and heard, and then immediately wrote down
one part after another: and one part is constantly divided from
another by some one of these expressions. I saw - Here begins the
relation of the main vision, which is connected throughout; as it
appears from "the throne, and him that sitteth thereon;" "the
Lamb;" (who hitherto has appeared in the form of a man;) " the
four living creatures;" and " the four and twenty elders,"
represented from this place to the end. From this place, it is
absolutely necessary to keep in mind the genuine order of the
texts, as it stands in the preceding table. A door opened in heaven
- Several of these openings are successively mentioned. Here a
door is opened; afterward, "the temple of God in heaven," chap.
xi, 19; xv, 5; and, at last, "heaven" itself, xix, 11. By each of these
St. John gains a new and more extended prospect. And the first
voice which I had heard - Namely, that of Christ: afterward, he
heard the voices of many others. Said, Come up hither - Not in
body, but in spirit; which was immediately done.
2. And immediately I was in the spirit - Even in an higher degree
than before, chap. i, 10. And, behold, a throne was set in heaven -
St. John is to write "things which shall be;" and, in order thereto,
he is here shown, after an heavenly manner, how whatever "shall
be," whether good or bad, flows out of invisible fountains; and
how, after it is done on the visible theatre of the world and the
church, it flows back again into the invisible world, as its proper
and final scope. Here commentators divide: some proceed
theologically; others, historically; whereas the right way is, to join
both together. The court of heaven is here laid open; and the
throne of God is, as it were, the center from which everything in
the visible world goes forth, and to which everything returns.
Here, also, the kingdom of Satan is disclosed; and hence we may
extract the most important things out of the most comprehensive
and, at the same time, most secret history of the kingdom of hell
and heaven. But herein we must be content to know only what is
expressly revealed in this book. This describes, not barely what
good or evil is successively transacted on earth, but how each
springs from the kingdom of light or darkness, and continually
tends to the source whence it sprung: So that no man can explain
all that is contained therein, from the history of the church
militant only. And yet the histories of past ages have their use, as
this book is properly prophetical. The more, therefore, we observe
the accomplishment of it, so much the more may we praise God,
in his truth, wisdom, justice, and almighty power, and learn to suit
ourselves to the time, according to the remarkable directions
contained in the prophecy. And one sat on the throne - As a king,
governor, and judge. Here is described God, the Almighty, the
Father of heaven, in his majesty, glory, and dominion.
3. And he that sat was in appearance - Shone with a visible lustre,
like that of sparkling precious stones, such as those which were of
old on the high priest's breastplate, and those placed as the
foundations of the new Jerusalem, chap. xxi, 19, 20. If there is
anything emblematical in the colours of these stones, possibly the
jasper, which is transparent and of a glittering white, with an
intermixture of beautiful colours, may be a symbol of God's
purity, with various other perfections, which shine in all his
dispensations. The sardine stone, of a blood-red colour, may be an
emblem of his justice, and the vengeance he was about to execute
on his enemies. An emerald, being green, may betoken favour to
the good; a rainbow, the everlasting covenant. See Gen. ix, 9. And
this being round about the whole breadth of the throne, fixed the
distance of those who stood or sat round it.
4. And round about the throne - In a circle, are four and twenty
thrones, and on the thrones four and twenty elders - The most holy
of all the former ages, Isaiah xxiv, 23; Heb. xii, 1; representing
the whole body of the saints. Sitting - In general; but falling down
when they worship. Clothed in white raiment - This and their
golden crowns show, that they had already finished their course
and taken their place among the citizens of heaven. They are
never termed souls, and hence it is probable that they had
glorified bodies already. Compare Matt. xxvii, 52.
5. And out of the throne go forth lightnings - Which affect the
sight. Voices - Which affect the hearing. Thunderings - Which
cause the whole body to tremble. Weak men account all this
terrible; but to the inhabitants of heaven it is a mere source of joy
and pleasure, mixed with reverence to the Divine Majesty. Even
to the saints on earth these convey light and protection; but to
their enemies, terror and destruction.
6. And before the throne is a sea as of glass, like crystal - Wide
and deep, pure and clear, transparent and still. Both the "seven
lamps of fire" and this sea are before the throne; and both may
mean "the seven spirits of God," the Holy Ghost; whose powers
and operations are frequently represented both under the emblem
of fire and of water. We read again, chap. xv, 2, of "a sea as of
glass," where there is no mention of "the seven lamps of fire;" but,
on the contrary, the sea itself is "mingled with fire." We read also,
chap. xxii, 1, of "a stream of water of life, clear as crystal." Now,
the sea which is before the throne, and the stream which goes out
of the throne, may both mean the same; namely, the Spirit of God.
And in the midst of the throne - With respect to its height. Round
about the throne - That is, toward the four quarters, east, west,
north, and south. Were four living creatures - Not beasts, no more
than birds. These seem to be taken from the cherubim in the
visions of Isaiah and Ezekiel, and in the holy of holies. They are
doubtless some of the principal powers of heaven; but of what
order, it is not easy to determine. It is very probable that the
twenty-four elders may represent the Jewish church: their harps
seem to intimate their having belonged to the ancient tabernacle
service, where they were wont to be used. If so, the living
creatures may represent the Christian church. Their number, also,
is symbolical of universality, and agrees with the dispensation of
the gospel, which extended to all nations under heaven. And the
"new song" which they all sing, saying, "Thou hast redeemed us
out of every kindred, and tongue, and people, and nation," chap.
v, 9, could not possibly suit the Jewish without the Christian
church. The first living creature was like a lion - To signify
undaunted courage. The second, like a calf - Or ox, Ezek. i, 10, to
signify unwearied patience. The third, with the face of a man - To
signify prudence and compassion. The fourth, like an eagle - To
signify activity and vigour. Full of eyes - To betoken wisdom and
knowledge. Before - To see the face of him that sitteth on the
throne. And behind - To see what is done among the creatures.
7. And the first - Just such were the four cherubim in Ezekiel, who
supported the moving throne of God; whereas each of those that
overshadowed the mercy-seat in the holy of holies had all these
four faces: whence a late great man supposes them to have been
emblematic of the Trinity, and the incarnation of the second
Person. A flying eagle - That is, with wings expanded.
8. Each of them hath six wings - As had each of the seraphim in
Isaiah's vision. "Two covered his face," in token of humility and
reverence: "two his feet," perhaps in token of readiness and
diligence for executing divine commissions. Round about and
within they are full of eyes. Round about - To see everything
which is farther off from the throne than they are themselves. And
within - On the inner part of the circle which they make with one
another. First, they look from the center to the circumference, then
from the circumference to the center. And they rest not - O happy
unrest! Day and night - As we speak on earth. But there is no
night in heaven. And say, Holy, holy, holy - Is the Three-One
God. There are two words in the original, very different from each
other; both which we translate holy. The one means properly
merciful; but the other, which occurs here, implies much more.
This holiness is the sum of all praise, which is given to the
almighty Creator, for all that he does and reveals concerning
himself, till the new song brings with it new matter of glory. This
word properly signifies separated, both in Hebrew and other
languages. And when God is termed holy, it denotes that
excellence which is altogether peculiar to himself; and the glory
flowing from all his attributes conjoined, shining forth from all his
works, and darkening all things besides itself, whereby he is, and
eternally remains, in an incomprehensible manner separate and at
a distance, not only from all that is impure, but likewise from all
that is created. God is separate from all things. He is, and works
from himself, out of himself, in himself, through himself, for
himself. Therefore, he is the first and the last, the only one and the
Eternal, living and happy, endless and unchangeable, almighty,
omniscient, wise and true, just and faithful, gracious and merciful.
Hence it is, that holy and holiness mean the same as God and
Godhead: and as we say of a king, "His Majesty;" so the scripture
says of God, "His Holiness," Heb. xii, 10. The Holy Spirit is the
Spirit of God. When God is spoken of, he is often named "the
Holy One:" and as God swears by his name, so he does also by his
holiness; that is, by himself. This holiness is often styled glory:
often his holiness and glory are celebrated together, Lev. x, 3;
Isaiah vi, 3. For holiness is covered glory, and glory is uncovered
holiness. The scripture speaks abundantly of the holiness and
glory of the Father, the Son, and the Holy Ghost. And hereby is
the mystery of the Holy Trinity eminently confirmed. That is also
termed holy which is consecrated to him, and for that end
separated from other things: and so is that wherein we may be like
God, or united to him. In the hymn resembling this, recorded by
Isaiah, Isaiah vi, 3, is added, "The whole earth is full of his glory."
But this is deferred in the Revelation, till the glory of the Lord
(his enemies being destroyed) fills the earth.
9, 10. And when the living creatures give glory-the elders fall
down - That is, as often as the living creatures give glory,
immediately the elders fall down. The expression implies, that
they did so at the same instant, and that they both did this
frequently. The living creatures do not say directly, "Holy, holy,
holy art thou;" but only bend a little, out of deep reverence, and
say, "Holy, holy, holy is the Lord." But the elders, when they are
fallen down, may say, "Worthy art thou, O Lord our God."
11. Worthy art thou to receive - This he receives not only when he
is thus praised, but also when he destroys his enemies and
glorifies himself anew. The glory and the honour and the power -
Answering the thrice-holy of the living creatures, verse 9. ver. 9,
For thou hast created all things - Creation is the ground of all the
works of God: therefore, for this, as well as for his other works,
will he be praised to all eternity. And through thy will they were -
They began to be. It is to the free, gracious and powerfully-
working will of Him who cannot possibly need anything that all
things owe their first existence. And are created - That is, continue
in being ever since they were created.
V
1. And I saw - This is a continuation of the same narrative. In the
right hand - The emblem of his all-ruling power. He held it
openly, in order to give it to him that was worthy. It is scarce
needful to observe, that there is not in heaven any real book of
parchment or paper or that Christ does not really stand there, in
the shape of a lion or of a lamb. Neither is there on earth any
monstrous beast with seven heads and ten horns. But as there is
upon earth something which, in its kind, answers such a
representation; so there are in heaven divine counsels and
transactions answerable to these figurative expressions. All this
was represented to St. John at Patmos, in one day, by way of
vision. But the accomplishment of it extends from that time
throughout all ages. Writings serve to inform us of distant and of
future things. And hence things which are yet to come are
figuratively said to be "written in God's book;" so were at that
time the contents of this weighty prophecy. But the book was
sealed. Now comes the opening and accomplishing also of the
great things that are, as it were, the letters of it. A book written
within and without - That is, no part of it blank, full of matter.
Sealed with seven seals - According to the seven principal parts
contained in it, one on the outside of each. The usual books of the
ancients were not like ours, but were volumes or long pieces of
parchment, rolled upon a long stick, as we frequently roll silks.
Such was this represented, which was sealed with seven seals. Not
as if the apostle saw all the seals at once; for there were seven
volumes wrapped up one within another, each of which was
sealed: so that upon opening and unrolling the first, the second
appeared to be sealed up till that was opened, and so on to the
seventh. The book and its seals represent all power in heaven and
earth given to Christ. A copy of this book is contained in the
following chapters. By "the trumpets," contained under the
seventh seal, the kingdom of the world is shaken, that it may at
length become the kingdom of Christ. By "the vials," under the
seventh trumpet, the power of the beast, and whatsoever is
connected with it, is broken. This sum of all we should have
continually before our eyes: so the whole Revelation flows in its
natural order.
2. And I saw a strong angel - This proclamation to every creature
was too great for a man to make, and yet not becoming the Lamb
himself. It was therefore made by an angel, and one of uncommon
eminence.
3. And none - No creature; no, not Mary herself. In heaven, or in
earth, neither under the earth - That is, none in the universe. For
these are the three great regions into which the whole creation is
divided. Was able to open the book - To declare the counsels of
God. Nor to look thereon - So as to understand any part of it.
4. And I wept much - A weeping which sprung from greatness of
mind. The tenderness of heart which he always had appeared
more clearly now he was out of his own power. The Revelation
was not written without tears; neither without tears will it be
understood. How far are they from the temper of St. John who
inquire after anything rather than the contents of this book! yea,
who applaud their own clemency if they excuse those that do
inquire into them!
5. And one of the elders - Probably one of those who rose with
Christ, and afterwards ascended into heaven. Perhaps one of the
patriarchs. Some think it was Jacob, from whose prophecy the
name of Lion is given him, Gen. xlix, 9. The Lion of the tribe of
Judah - The victorious prince who is, like a lion, able to tear all
his enemies in pieces. The root of David - As God, the root and
source of David's family, Isaiah xi, 1, 10. Hath prevailed to open
the book - Hath overcome all obstructions, and obtained the
honour to disclose the divine counsels.
6. And I saw - First, Christ in or on the midst of the throne;
secondly, the four living creatures making the inner circle round
him; and, thirdly, the four and twenty elders making a larger circle
round him and them. Standing - He lieth no more; he no more
falls on his face; the days of his weakness and mourning are
ended. He is now in a posture of readiness to execute all his
offices of prophet, priest, and king. As if he had been slain -
Doubtless with the prints of the wounds which he once received.
And because he was slain, he is worthy to open the book, verse 9,
to the joy of his own people, and the terror of his enemies. Having
seven horns - As a king, the emblem of perfect strength. And
seven eyes - The emblem of perfect knowledge and wisdom. By
these he accomplishes what is contained in the book, namely, by
his almighty and all-wise Spirit. To these seven horns and seven
eyes answer the seven seals and the sevenfold song of praise,
verse 12. In Zechariah, likewise, iii, 9; iv, 10. Zech. iii, 9, Zech.
iv, 10 mention is made of "the seven eyes of the Lord, which go
forth over all the earth." Which - Both the horns and the eyes. Are
the seven spirits of God sent forth into all the earth - For the
effectual working of the Spirit of God goes through the whole
creation; and that in the natural, as well as spiritual, world. For
could mere matter act or move? Could it gravitate or attract? Just
as much as it can think or speak.
7. And he came - Here was "Ask of me," Psalm ii, 8, fulfilled in
the most glorious manner. And took - it is one state of exaltation
that reaches from our Lord's ascension to his coming in glory. Yet
this state admits of various degrees. At his ascension, "angels, and
principalities, and powers were subjected to him." Ten days after,
he received from the Father and sent the Holy Ghost. And now he
took the book out of the right hand of him that sat upon the throne
- who gave it him as a signal of his delivering to him all power in
heaven and earth. He received it, in token of his being both able
and willing to fulfil all that was written therein.
8. And when he took the book, the four living creatures fell down
- Now is homage done to the Lamb by every creature. These,
together with the elders, make the beginning; and afterward, chap.
v, 14, the conclusion. They are together surrounded with a
multitude of angels, chap. v, 11, and together sing the new song,
as they had before praised God together, chap. iv, 8, &c. Having
every one - The elders, not the living creatures. An harp - Which
was one of the chief instruments used for thanksgiving in the
temple service: a fit emblem of the melody of their hearts. And
golden phials - Cups or censers. Full of incense, which are the
prayers of the saints - Not of the elders themselves, but of the
other saints still upon earth, whose prayers were thus
emblematically represented in heaven.
9. And they sing a new song - One which neither they nor any
other had sung before. Thou hast redeemed us - So the living
creatures also were of the number of the redeemed. This does not
so much refer to the act of redemption, which was long before, as
to the fruit of it; and so more directly to those who had finished
their course, "who were redeemed from the earth," ver. 1, out of
every tribe, and tongue, and people, and nation - That is, out of all
mankind.
10. And hast made them - The redeemed. So they speak of
themselves also in the third person, out of deep self-abasement.
They shall reign over the earth - The new earth: herewith agree
the golden crowns of the elders. The reign of the saints in general
follows, under the trumpet of the seventh angel; particularly after
the first resurrection, as also in eternity, chap. xi, 18;xv, 7;xx,
4;xxii, 5;Dan. vii, 27;Psalm xlix, 14.
11. And I saw - The many angels. And heard - The voice and the
number of them. Round about the elders - So forming the third
circle. It is remarkable, that men are represented through this
whole vision as nearer to God than any of the angels. And the
number of them was - At least two hundred millions, and two
millions over. And yet these were but a part of the holy angels.
Afterward, chap. vii, 11, St. John heard them all.
12. Worthy is the Lamb - The elders said, ver. 9, "Worthy art
thou." They were more nearly allied to him than the angels. To
receive the power, &c. - This sevenfold applause answers the
seven seals, of which the four former describe all visible, the latter
all invisible, things, made subject to the Lamb. And every one of
these seven words bears a resemblance to the seal which it
answers.
13. And every creature - In the whole universe, good or bad. In
the heaven, on the earth, under the earth, on the sea - With these
four regions of the world, agrees the fourfold word of praise.
What is in heaven, says blessing; what is on earth, honour; what is
under the earth, glory: what is on the sea, strength; is unto him.
This praise from all creatures begins before the opening of the
first seal; but it continues from that time to eternity, according to
the capacity of each. His enemies must acknowledge his glory;
but those in heaven say, Blessed be God and the Lamb. This royal
manifesto is, as it were, a proclamation, showing how Christ
fulfils all things, and "every knee bows to him," not only on earth,
but also in heaven, and under the earth. This book exhausts all
things, 1 Cor. xv, 27, 28, and is suitable to an heart enlarged as the
sand of the sea. It inspires the attentive and intelligent reader with
such a magnanimity, that he accounts nothing in this world great;
no, not the whole frame of visible nature, compared to the
immense greatness of what he is here called to behold, yea, and in
part, to inherit. St. John has in view, through the whole following
vision, what he has been now describing, namely, the four living
creatures, the elders, the angels, and all creatures, looking together
at the opening of the seven seals.
VI The seven seals are not distinguished from each other by
specifying the time of them. They swiftly follow the letters to the
seven churches, and all begin almost at the same time. By the four
former is shown, that all the public occurrences of all ages and
nations, as empire, war, provision, calamities, are made subject to
Christ. And instances are intimated of the first in the east, the
second in the west, the third in the south, the fourth in the north
and the whole world. The contents, as of the phials and trumpets,
so of the seals, are shown by the songs of praise and thanksgiving
annexed to them. They contain therefore "the power, and riches,
and wisdom, and strength, and honour, and glory, and blessing,"
which the Lamb received. The four former have a peculiar
connection with each other; and so have the three latter seals. The
former relate to visible things, toward the four quarters to which
the four living creatures look. Before we proceed, it may be
observed,
1. No man should constrain either himself or another to explain
everything in this book. It is sufficient for every one to speak just
so far as he understands.
2. We should remember that, although the ancient prophets wrote
the occurrences of those kingdoms only with which Israel had to
do, yet the Revelation contains what relates to the whole world,
through which the Christian church is extended. Yet,
3. We should not prescribe to this prophecy, as if it must needs
admit or exclude this or that history, according as we judge one or
the other to be of great or small importance. "God seeth not as a
man seeth;" therefore what we think great is often omitted, what
we think little inserted, in scripture history or prophecy.
4. We must take care not to overlook what is already fulfilled; and
not to describe as fulfilled what is still to come. We are to look in
history for the fulfilling of the four first seals, quickly after the
date of the prophecy. In each of these appears a different
horseman. In each we are to consider, first, the horseman himself;
secondly, what he does. The horseman himself, by an
emblematical prosopopoeia, represents a swift power, bringing
with it either,
1. A flourishing state; or,
2. Bloodshed; or,
3. Scarcity of provisions; or,
4. Public calamities. With the quality of each of these riders the
colour of his horse agrees. The fourth horseman is expressly
termed "death;" the first, with his bow and crown, "a conqueror;"
the second, with his great sword, is a warrior, or, as the Roman
termed him, Mars; the third, with the scales, has power over the
produce of the land. Particular incidents under this or that Roman
emperor are not extensive enough to answer any of these
horsemen. The action of every horseman intimates farther,
1. Toward the east, wide spread empire, and victory upon victory:
2. Toward the west, much bloodshed:
3. Toward the south, scarcity of provisions:
4. Toward the north, the plague and various calamities.
1. I heard one-That is, the first. Of the living creatures - Who
looks forward toward the east.
2. And I saw, and behold a white horse, and he that sat on him had
a bow - This colour, and the bow shooting arrows afar off,
betoken victory, triumph, prosperity, enlargement of empire, and
dominion over many people. Another horseman, indeed, and of
quite another kind, appears on a white horse, chap. xix, 11. But he
that is spoken of under the first seal must be so understood as to
bear a proportion to the horsemen in the second, third, and fourth
seal. Nerva succeeded the emperor Domitian at the very time
when the Revelation was written, in the year of our Lord 96. He
reigned scarce a year alone; and three months before his death he
named Trajan for his colleague and successor, and died in the year
98. Trajan's accession to the empire seems to be the dawning of
the seven seals. And a crown was given him - This, considering
his descent, Trajan could have no hope of attaining. But God gave
it him by the hand of Nerva; and then the east soon felt his power.
And he went forth conquering and to conquer - That is, from one
victory to another. In the year 108 the already victorious Trajan
went forth toward the east, to conquer not only Armenia, Assyria,
and Mesopotamia, but also the countries beyond the Tigris,
carrying the bounds of the Roman empire to a far greater extent
than ever. We find no emperor like him for making conquests. He
aimed at nothing else; he lived only to conquer. Meantime, in him
was eminently fulfilled what had been prophesied of the fourth
empire, Dan. ii, 40, vii, 23, that he should "devour, tread down,
and break in pieces the whole earth."
3. And when he had opened the second seal, I heard the second
living creature - Who looked toward the west. Saying, Come - At
each seal it was necessary to turn toward that quarter of the world
which it more immediately concerned.
4. There went forth another horse that was red - A colour suitable
to bloodshed. And to him that sat thereon it was given to take
peace from the earth - Vespasian, in the year 75, had dedicated a
temple to Peace; but after a time we hear little more of peace. All
is full of war and bloodshed, chiefly in the western world, where
the main business of men seemed to be, to kill one another. To
this horseman there was given a great sword; and he had much to
do with it; for as soon as Trajan ascended the throne, peace was
taken from the earth. Decebalus, king of Dacia, which lies
westward from Patmos, put the Roman to no small trouble. The
war lasted five years, and consumed abundance of men on both
sides; yet was only a prelude to much other bloodshed, which
followed for a long season. All this was signified by the great
sword, which strikes those who are near, as the bow does those
who are at a distance.
5. And when he had opened the third seal, I heard the third living
creature - Toward the south. Saying, Come. And behold a black
horse - A fit emblem of mourning and distress; particularly of
black famine, as the ancient poets term it. And he that sat on him
had a pair of scales in his hand - When there is great plenty, men
scarce think it worth their while to weigh and measure everything,
Gen. xli, 49. But when there is scarcity, they are obliged to deliver
them out by measure and weight, Ezek. iv, 16. Accordingly, these
scales signify scarcity. They serve also for a token, that all the
fruits of the earth, and consequently the whole heavens, with their
courses and influences; that all the seasons of the year, with
whatsoever they produce, in nature or states, are subject to Christ.
Accordingly his hand is wonderful, not only in wars and victories,
but likewise in the whole course of nature.
6. And I heard a voice - It seems, from God himself. Saying - To
the horseman, "Hitherto shalt thou come, and no farther." Let
there be a measure of wheat for a penny - The word translated
measure, was a Grecian measure, nearly equal to our quart. This
was the daily allowance of a slave. The Roman penny, as much as
a labourer then earned in a day, was about sevenpence halfpenny
English. According to this, wheat would be near twenty shillings
per bushel. This must have been fulfilled while the Grecian
measure and the Roman money were still in use; as also where
that measure was the common measure, and this money the
current coin. It was so in Egypt under Trajan. And three measures
of barley for a penny - Either barley was, in common, far cheaper
among the ancients than wheat, or the prophecy mentions this as
something peculiar. And hurt not the oil and the wine - Let there
not be a scarcity of everything. Let there he some provision left to
supply the want of the rest This was also fulfilled in the reign of
Trajan, especially in Egypt, which lay southward from Patmos. In
this country, which used to be the granary of the empire, there
was an uncommon dearth at the very beginning of his reign; so
that he was obliged to supply Egypt itself with corn from other
countries. The same scarcity there was in the thirteenth year of his
reign, the harvest failing for want of the rising of the Nile: and
that not only in Egypt, but in all those other parts of Afric, where
the Nile uses to overflow.
7. I heard the voice of the fourth living creature - Toward the
north.
8. And I saw, and behold a pale horse - Suitable to pale death, his
rider. And hades - The representative of the state of separate
souls. Followeth even with him - The four first seals concern
living men. Death therefore is properly introduced. Hades is only
occasionally mentioned as a companion of death. So the fourth
seal reaches to the borders of things invisible, which are
comprised in the three last seals. And power was given to him
over the fourth part of the earth - What came single and in a lower
degree before, comes now together, and much more severely. The
first seal brought victory with it: in the second was "a great
sword;" but here a scimitar. In the third was moderate dearth; here
famine, and plague, and wild beasts beside. And it may well be,
that from the time of Trajan downwards, the fourth part of men
upon the earth, that is, within the Roman empire, died by sword,
famine, pestilence, and wild beasts. "At that time," says Aurelius
Victor, "the Tyber overflowed much more fatally than under
Nerva, with a great destruction of houses and there was a dreadful
earthquake through many provinces, and a terrible plague and
famine, and many places consumed by fire." By death - That is,
by pestilence wild beasts have, at several times, destroyed
abundance of men; and undoubtedly there was given them, at this
time, an uncommon fierceness and strength. It is observable that
war brings on scarcity, and scarcity pestilence, through want of
wholesome sustenance; and pestilence, by depopulating the
country, leaves the few survivors an easier prey to the wild beasts.
And thus these judgments make way for one another in the order
wherein they are here represented. What has been already
observed may be a fourfold proof that the four horsemen, as with
their first entrance in the reign of Trajan, (which does by no
means exhaust the contents of the four first seals,) so with all their
entrances in succeeding ages, and with the whole course of the
world and of visible nature, are in all ages subject to Christ,
subsisting by his power, and serving his will, against the wicked,
and in defense of the righteous. Herewith, likewise, a way is
paved for the trumpets which regularly succeed each other; and
the whole prophecy, as to what is future, is confirmed by the clear
accomplishment of this part of it.
9. And when he opened the fifth seal - As the four former seals, so
the three latter, have a close connection with each other. These all
refer to the invisible world; the fifth, to the happy dead,
particularly the martyrs; the sixth, to the unhappy; the seventh, to
the angels, especially those to whom the trumpets are given. And I
saw - Not only the church warring under Christ, and the world
warring under Satan; but also the invisible hosts, both of heaven
and hell, are described in this book. And it not only describes the
actions of both these armies upon earth; but their respective
removals from earth, into a more happy or more miserable state,
succeeding each other at several times, distinguished by various
degrees, celebrated by various thanksgivings; and also the gradual
increase of expectation and triumph in heaven, and of terror and
misery in hell. Under the altar - That is, at the foot of it. Two
altars are mentioned in the Revelation, "the golden altar" of
incense, chap. ix, 13; and the altar of burnt-offerings, mentioned
here, and chap. viii, 5, xiv, 18, xvi, 7. At this the souls of the
martyrs now prostrate themselves. By and by their blood shall be
avenged upon Babylon; but not yet, whence it appears that the
plagues in the fourth seal do not concern Rom. in particular.
10. And they cried - This cry did not begin now, but under the
first Roman persecution. The Roman themselves had already
avenged the martyrs slain by the Jews on that whole nation. How
long - They knew their blood would be avenged; but not
immediately, as is now shown them. O Lord - The Greek word
properly signifies the master of a family: it is therefore beautifully
used by these, who are peculiarly of the household of God. Thou
Holy One and true - Both the holiness and truth of God require
him to execute judgment and vengeance. Dost thou not judge and
avenge our blood? - There is no impure affection in heaven:
therefore, this desire of theirs is pure and suitable to the will of
God. The martyrs are concerned for the praise of their Master, of
his holiness and truth: and the praise is given him, chap. xix, 2,
where the prayer of the martyrs is changed into a thanksgiving:-
Thou holy One and true: "True and right are thy judgments." How
long dost thou not judge "He hath judged the great whore, and
avenge our blood? and hath avenged the blood of his servants."
11. And there was given to every one a white robe - An emblem
of innocence, joy, and victory, in token of honour and favourable
acceptance. And it was said to them - They were told how long.
They were not left in that uncertainty. That they should rest -
Should cease from crying. They rested from pain before. A time -
This word has a peculiar meaning in this book, to denote which,
we may retain the original word chronos. Here are two classes of
martyrs specified, the former killed under heathen Rome, the
latter, under papal Rome. The former are commanded to rest till
the latter are added to them. There were many of the former in the
days of John: the first fruits of the latter died in the thirteenth
century. Now, a time, or chronos, is 1111 years. This chronos
began A. 98, and continued to the year 1209; or from Trajan's
persecution, to the first crusade against the Waldenses. Till - It is
not said, Immediately after this time is expired, vengeance shall
be executed; but only, that immediately after this time their
brethren and fellowservants will come to them. This event will
precede the other; and there will be some space between.
12. And I saw - This sixth seal seems particularly to point out
God's judgment on the wicked departed. St. John saw how the end
of the world was even then set before those unhappy spirits. This
representation might be made to them, without anything of it
being perceived upon earth. The like representation is made in
heaven, chap. xi, 18. And there was a great earthquake - Or
shaking, not of the earth only, but the heavens. This is a farther
description of the representation made to those unhappy souls.
13. And the stars fell to, or towards, the earth - Yea, and so they
surely will, let astronomers fix their magnitude as they please. As
a fig tree casteth its untimely figs, when it is shaken by a mighty
wind - How sublimely is the violence of that shaking expressed by
this comparison!
14. And the heavens departed as a book that is rolled together -
When the scripture compares some very great with a little thing,
the majesty and omnipotence of God, before whom great things
are little, is highly exalted. Every mountain and island - What a
mountain is to the land, that an island is to the sea.
15. And the kings of the earth - They who had been so in their
day. And the great men and chief captains - The generals and
nobles. Hid themselves - So far as in them lay. In the rocks of the
mountains - There are also rocks on the plains; but they were
rocks on high, which they besought to fall upon them.
16. To the mountains and the rocks - Which were tottering
already, verse
VII
1. And after these things - What follows is a preparation for the
seventh seal, which is the weightiest of all. It is connected with
the sixth by the particle and; whereas what is added, verse 9,
stands free and unconnected. I saw four angels - Probably evil
ones. They have their employ with the four first trumpets, as have
other evil angels with the three last; namely, the angel of the
abyss, the four bound in the Euphrates, and Satan himself. These
four angels would willingly have brought on all the calamities that
follow without delay. But they were restrained till the servants of
God were sealed, and till the seven angels were ready to sound:
even as the angel of the abyss was not let loose, nor the angels in
the Euphrates unbound, neither Satan cast to the earth, till the
fifth, sixth, and seventh angels severally sounded. Standing on the
four corners of the earth - East, west, south, north. In this order
proceed the four first trumpets. Holding the four winds - Which
else might have softened the fiery heat, under the first, second,
and third trumpet. That the wind should not blow upon the earth,
nor on the sea, nor on any tree - It seems, that these expressions
betoken the several quarters of the world; that the earth signifies
that to the east of Patmos, Asia, which was nearest to St. John,
and where the trumpet of the first angel had its accomplishment.
Europe swims in the sea over against this; and is accordingly
termed by the prophets, "the islands." The third part, Afric, seems
to be meant, chap. viii, 7, 8, 10, by "the streams of water," or "the
trees," which grow plentifully by them.
2. And I saw another (a good) angel ascending from the east - The
plagues begin in the east; so does the sealing. Having the seal of
the only living and true God: and he cried with a loud voice to the
four angels - Who were hasting to execute their charge. To whom
it was given to hurt the earth and the sea - First, and afterwards
"the trees."
3. Hurt not the earth, till we - Other angels were joined in
commission with him. Have sealed the servants of our God on
their foreheads - Secured the servants of God of the twelve tribes
from the impending calamities; whereby they shall be as clearly
distinguished from the rest, as if they were visibly marked on their
foreheads.
4. Of the children of Israel - To these will afterwards be joined a
multitude out of all nations. But it may be observed, this is not the
number of all the Israelites who are saved from Abraham or
Moses to the end of all things; but only of those who were secured
from the plagues which were then ready to fall on the earth. It
seems as if this book had, in many places, a special view to the
people of Israel.
5. Judah is mentioned first, in respect of the kingdom, and of the
Messiah sprung therefrom.
7. After the Levitical ceremonies were abolished, Levi was again
on a level with his brethren.
8. Of the tribe of Joseph - Or Ephraim; perhaps not mentioned by
name, as having been, with Daniel, the most idolatrous of all the
tribes. It is farther observable of Daniel, that it was very early
reduced to a single family; which family itself seems to have been
cut off in war, before the time of Ezra; for in the Chronicles,
where the posterity of the patriarchs is recited, Dan. is wholly
omitted.
9. A great multitude - Of those who had happily finished their
course. Such multitudes are afterwards described, and still higher
degrees of glory which they attain after a sharp fight and
magnificent victory, chap. xiv, 1; xv, 2; xix, 1; xx, 4. There is an
inconceivable variety in the degrees of reward in the other world.
Let not any slothful one say, "If I get to heaven at all, I will be
content:" such an one may let heaven go altogether. In worldly
things, men are ambitious to get as high as they can. Christians
have a far more noble ambition. The difference between the very
highest and the lowest state in the world is nothing to the smallest
difference between the degrees of glory. But who has time to
think of this? Who is at all concerned about it? Standing before
the throne - In the full vision of God. And palms in their hands -
Tokens of joy and victory.
10. Salvation to our God - Who hath saved us from all evil into all
the happiness of heaven. The salvation for which they praise God
is described, verse 15; that for which they praise the Lamb, verse
14; and both, in the sixteenth and seventeenth verses. ver. 16, 17
11. And all the angels stood - In waiting. Round about the throne,
and the elders and the four living creatures - That is, the living
creatures, next the throne; the elders, round these; and the angels,
round them both. And they fell on their faces - So do the elders,
once only, chap. xi, 16. The heavenly ceremonial has its fixed
order and measure.
12. Amen - With this word all the angels confirm the words of the
"great multitude;" but they likewise carry the praise much higher.
The blessing, and the glory, and the wisdom, and the
thanksgiving, and the honour, and the power, and the strength, be
unto our God for ever and ever - Before the Lamb began to open
the seven seals, a sevenfold hymn of praise was brought him by
many angels, chap. v, 12. Now he is upon opening the last seal,
and the seven angels are going to receive seven trumpets, in order
to make the kingdoms of the world subject to God. All the angels
give sevenfold praise to God.
13. And one of the elders - What stands, verses 13-17, ver. 13-17
might have immediately followed the tenth verse; but that the
praise of the angels, which was at the same time with that of the
"great multitude," came in between. Answered - He answered St.
John's desire to know, not any words that he spoke.
14. My Lord - Or, my master; a common term of respect. So
Zechariah, likewise, bespeaks the angel, Zech. i, 9; iv, 4; vi, 4.
Thou knowest - That is, I know not; but thou dost. These are they
- Not martyrs; for these are not such a multitude as no man can
number. But as all the angels appear here, so do all the souls of
the righteous who had lived from the beginning of the world. Who
come - He does not say, who did come; but, who come now also:
to whom, likewise, pertain all who will come hereafter. Out of
great affliction - Of various kinds, wisely and graciously allotted
by God to all his children. And have washed their robes - From all
guilt. And made them white - In all holiness. By the blood of the
Lamb - Which not only cleanses, but adorns us also.
15. Therefore - Because they came out of great affliction, and
have washed their robes in his blood. Are they before the throne -
It seems, even nearer than the angels. And serve him day and
night - Speaking after the manner of men; that is, continually. In
his temple - Which is in heaven. And he shall have his tent over
them - Shall spread his glory over them as a covering.
16. Neither shall the sun light on them - For God is there their
sun. Nor any painful heat, or inclemency of seasons.
17. For the Lamb will feed them - With eternal peace and joy; so
that they shall hunger no more. And will lead them to living
fountains of water - The comforts of the Holy Ghost; so that they
shall thirst no more. Neither shall they suffer or grieve any more;
for God "will wipe away all tears from their eyes."
VIII
1. And when he had opened the seventh seal, there was silence in
heaven - Such a silence is mentioned but in this one place. It was
uncommon, and highly observable: for praise is sounding in
heaven day and night. In particular, immediately before this
silence, all the angels, and before them the innumerable multitude,
had been crying with a loud voice; and now all is still at once:
there is an universal pause. Hereby the seventh seal is very
remarkably distinguished from the six preceding. This silence
before God shows that those who were round about him were
expecting, with the deepest reverence, the great things which the
Divine Majesty would farther open and order. Immediately after,
the seven trumpets are heard, and a sound more august than ever.
Silence is only a preparation: the grand point is, the sounding the
trumpets to the praise of God. About half an hour - To St. John, in
the vision, it might seem a common half hour.
2. And I saw - The seven trumpets belong to the seventh seal, as
do the seven phials to the seventh trumpet. This should be
carefully remembered, that we may not confound together the
times which follow each other. And yet it may be observed, in
general, concerning the times of the incidents mentioned in this
book, it is not a certain rule, that every part of the text is fully
accomplished before the completion of the following part begins.
All things mentioned in the epistles are not full accomplished
before the seals are opened; neither are all things mentioned under
the seals fulfilled before the trumpets begin; nor yet is the seventh
trumpet wholly past before the phials are poured out. Only the
beginning of each part goes before the beginning of the following.
Thus the epistles begin before the seals, the seals before the
trumpets, the trumpets before the phials. One epistle begins before
another, one seal before another, one trumpet especially before
another, one phial before another. Yet, sometimes, what begins
later than another thing ends sooner; and what begins earlier than
another thing ends later: so the seventh trumpet begins earlier than
the phials, and yet extends beyond them all. The seven angels
which stood before God - A character of the highest eminence.
And seven trumpets were given them. - When men desire to make
known openly a thing of public concern, they give a token that
may be seen or heard far and wide; and, among such, none are
more ancient than trumpets, Lev. xxv, 9; Num. x, 2; Amos iii, 6.
The Israelites, in particular, used them, both in the worship of
God and in war; therewith openly praising the power of God
before, after, and in, the battle, Josh. vi, 4; 2 Chron. xiii, 14, &c.
And the angels here made known by these trumpets the wonderful
works of God, whereby all opposing powers are successively
shaken, till the kingdom of the world becomes the kingdom of
God and his Anointed. These trumpets reach nearly from the time
of St. John to the end of the world; and they are distinguished by
manifest tokens. The place of the four first is specified; namely,
east, west, south, and north successively: in the three last,
immediately after the time of each, the place likewise is pointed
out. The seventh angel did not begin to sound, till after the going
forth of the second woe: but the trumpets were given to him and
the other six together; (as were afterward the phials to the seven
angels;) and it is accordingly said of all the seven together, that
"they prepared themselves to sound." These, therefore, were not
men, as some have thought, but angels, properly so called.
3. And - In the second verse, the "trumpets were given" to the
seven angels; and in the sixth, they "prepared to sound." But
between these, the incense of this angel and the prayers of the
saints are mentioned; the interposing of which shows, that the
prayers of the saints and the trumpets of the angels go together:
and these prayers, with the effects of them, may well be supposed
to extend through all the seven. Another angel - Another created
angel. Such are all that are here spoken of. In this part of the
Revelation, Christ is never termed an angel; but, "the Lamb."
Came and stood at the altar - Of burnt-offerings. And there was
given him a golden censer - A censer was a cup on a plate or
saucer. This was the token and the business of the office. And
much incense was given-Incense generally signifies prayer: here it
signifies the longing desires of the angels, that the holy counsel of
God might be fulfilled. And there was much incense; for as the
prayers of all the saints in heaven and earth are here joined
together: so are the desires of all the angels which are brought by
this angel. That he might place it - It is not said, offer it; for he
was discharging the office of an angel, not a priest. With the
prayers of all the saints - At the same time; but not for the saints.
The angels are fellowservants with the saints, not mediators for
them.
4. And the smoke of the incense came up before God, with the
prayers of the saints - A token that both were accepted.
5. And there were thunderings, and lightnings, and voices, and an
earthquake - These, especially when attended with fire, are
emblems of God's dreadful judgments, which are immediately to
follow.
6. And the seven angels prepared themselves to sound - That each,
when it should come to his turn, might sound without delay. But
while they do sound, they still stand before God.
7. And the first sounded - And every angel continued to sound, till
all which his trumpet brought was fulfilled and till the next began.
There are intervals between the three woes, but not between the
four first trumpets. And there was hail and fire mingled with
blood, and there were cast upon the earth - The earth seems to
mean Asia; Palestine, in particular. Quickly after the Revelation
was given, the Jewish calamities under Adrian began: yea, before
the reign of Trajan was ended. And here the trumpets begin. Even
under Trajan, in the year 114, the Jews made an insurrection with
a most dreadful fury; and in the parts about Cyrene, in Egypt, and
in Cyprus, destroyed four hundred and sixty thousand persons.
But they were repressed by the victorious power of Trajan, and
afterward slaughtered themselves in vast multitudes. The alarm
spread itself also into Mesopotamia, where Lucius Quintius slew a
great number of them. They rose in Judea again in the second year
of Adrian; but were presently quelled. Yet in 133 they broke out
more violently than ever, under their false messiah Barcochab;
and the war continued till the year 135, when almost all Judea was
desolated. In the Egyptian plague also hail and fire were together.
But here hail is to be taken figuratively, as also blood, for a
vehement, sudden, powerful, hurtful invasion; and fire betokens
the revenge of an enraged enemy, with the desolation therefrom.
And they were cast upon the earth - That is, the fire and hail and
blood. But they existed before they were cast upon the earth. The
storm fell, the blood flowed, and the flames raged round Cyrene,
and in Egypt, and Cyprus, before they reached Mesopotamia and
Judea. And the third part of the earth was burnt up - Fifty well-
fortified cities, and nine hundred and eighty-five well-inhabited
towns of the Jews, were wholly destroyed in this war. Vast tracts
of land were likewise left desolate and without inhabitant. And the
third part of the trees was burned up, and all the green grass was
burned up - Some understand by the trees, men of eminence
among the Jews; by the grass, the common people. The Roman
spared many of the former: the latter were almost all destroyed.
Thus vengeance began at the Jewish enemies of Christ's kingdom;
though even then the Roman did not quite escape. But afterwards
it came upon them more and more violently: the second trumpet
affects the Roman heathens in particular; the third, the dead,
unholy Christians; the fourth, the empire itself.
8. And the second angel sounded, and as it were a great mountain
burning with fire was cast into the sea - By the sea, particularly as
it is here opposed to the earth, we may understand the west, or
Europe; and chiefly the middle parts of it, the vast Roman empire.
A mountain here seems to signify a great force and multitude of
people. Jer. li, 25; so this may point at the irruption of the
barbarous nations into the Roman empire. The warlike Goths
broke in upon it about the year 2l, and from that time the
irruption of one nation after another never ceased till the very
form of the Roman empire, and all but the name, was lost. The
fire may mean the fire of war, and the rage of those savage
nations. And the third part of the sea became blood - This need
not imply, that just a third part of the Roman was slain; but it is
certain an inconceivable deal of blood was shed in all these
invasions.
9. And the third part of the creatures that were in the sea - That is,
of all sorts of men, of every station and degree. Died - By those
merciless invaders. And the third part of the ships were destroyed
- It is a frequent thing to resemble a state or republic to a ship,
wherein many people are embarked together, and share in the
same dangers. And how many states were utterly destroyed by
those inhuman conquerors! Much likewise of this was literally
fulfilled. How often was the sea tinged with blood! How many of
those who dwelt mostly upon it were killed! And what number of
ships destroyed!
10. And the third angel sounded, and there fell from heaven a
great star, and it fell on the third part of the rivers - It seems Afric
is meant by the rivers; (with which this burning part of the world
abounds in an especial manner;) Egypt in particular, which the
Nile overflows every year far and wide. ln the whole African
history, between the irruption of the barbarous nations into the
Roman empire, and the ruin of the western empire, after the death
of Valentinian the Third, there is nothing more momentous than
the Arian calamity, which sprung up in the year 315. It is not
possible to tell how many persons, particularly at Alexandria, in
all Egypt, and in the neighbouring countries, were destroyed by
the rage of the Arians. Yet Afric fared better than other parts of
the empire, with regard to the barbarous nations, till the governor
of it, whose wife was a zealous Arian, and aunt to Genseric, king
of the Vandals, was, under that pretense, unjustly accused before
the empress Placidia. He was then prevailed upon to invite the
Vandals into Afric; who under Genseric, in the year 428, founded
there a kingdom of their own, which continued till the year 533.
Under these Vandal kings the true believers endured all manner of
afflictions and persecutions. And thus Arianism was the inlet to
all heresies and calamities, and at length to Mahometanism itself.
This great star was not an angel, (angels are not the agents in the
two preceding or the following trumpet,) but a teacher of the
church, one of the stars in the right hand of Christ. Such was
Arius. He fell from on high, as it were from heaven, into the most
pernicious doctrines, and made in his fall a gazing on all sides,
being great, and now burning as a torch. He fell on the third part
of the rivers - His doctrine spread far and wide, particularly in
Egypt. And on the fountains of water - wherewith Afric abounds.
11. And the name of the star is called Wormwood - The
unparalleled bitterness both of Arius himself and of his followers
show the exact propriety of his title. And the third part of the
waters became wormwood - A very considerable part of Afric
was infected with the same bitter doctrine and Spirit. And many
men (though not a third part of them) died - By the cruelty of the
Arians.
12. And the fourth angel sounded, and the third part of the sun
was smitten - Or struck. After the emperor Theodosius died, and
the empire was divided into the eastern and the western, the
barbarous nations poured in as a flood. The Goths and Hunns in
the years 403 and 405 fell upon Italy itself with an impetuous
force; and the former, in the year 410, took Rome by storm, and
plundered it without mercy. In the year 452 Attila treated the
upper part of Italy in the same manner. In 455 Valentinian the
Third was killed, and Genseric invited from Afric. He plundered
Rome for fourteen days together. Recimer plundered it again in
472. During all these commotions, one province was lost after
another, till, in the year
476, Odoacer seized upon Rome, deposed the emperor, and put an
end to the empire itself. An eclipse of the sun or moon is termed
by the Hebrews, a stroke. Now, as such a darkness does not come
all at once, but by degrees, so likewise did the darkness which fell
on the Roman, particularly the western empire; for the stroke
began long before Odoacer, namely, when the barbarians first
conquered the capital city. And the third part of the moon, and the
third part of the stars; so that the third part of them was darkened -
As under the first, second, and third trumpets by "the earth," "sea,
" and "rivers," are to be understood the men that inhabit them; so
here by the sun, moon, and stars, may be understood the men that
live under them, who are so overwhelmed with calamities in those
days of darkness, that they can no longer enjoy the light of
heaven: unless it may be thought to imply their being killed; so
that the sun, moon, and stars shine to them no longer. The very
same expression we find in Ezek. xxxii, 8. "I will darken all the
lights of heaven over them." As then the fourth seal transcends the
three preceding seals, so does the fourth trumpet the three
preceding trumpets. For in this not the third part of the earth, or
sea, or rivers only, but of all who are under the sun, are affected.
And the day shone not for a third part thereof - That is, shone with
only a third part of its usual brightness. And the night likewise -
The moon and stars having lost a third part of their lustre, either
with regard to those who, being dead, saw them no longer, or
those who saw them with no satisfaction. The three last trumpets
have the time of their continuance fixed, and between each of
them there is a remarkable pause: whereas between the four
former there is no pause, nor is the time of their continuance
mentioned; but all together these four seem to take up a little less
than four hundred years.
13. And I saw, and heard an angel flying - Between the trumpets
of the fourth and fifth angel. In the midst of heaven - The three
woes, as we shall see, stretch themselves over the earth from
Persia eastward, beyond Italy, westward; all which space had been
filled with the gospel by the apostles. In the midst of this lies
Patmos, where St. John saw this angel, saying, Woe, woe, woe -
Toward the end of the fifth century, there were many presages of
approaching calamities. To the inhabitants of the earth - All
without exception. Heavy trials were coming on them all. Even
while the angel was proclaiming this, the preludes of these three
woes were already in motion. These fell more especially on the
Jews. As to the prelude of the first woe in Persia, Isdegard II., in
454, was resolved to abolish the sabbath, till he was, by Rabbi
Mar, diverted from his purpose. Likewise in the year 474, Phiruz
afflicted the Jews much, and compelled many of them to
apostatize. A prelude of the second woe was the rise of the
Saracens, who, in 510, fell into Arabia and Palestine. To prepare
for the third woe, Innocent I., and his successors, not only
endeavoured to enlarge their episcopal jurisdiction beyond all
bounds, but also their worldly power, by taking every opportunity
of encroaching upon the empire, which as yet stood in the way of
their unlimited monarchy.
IX
1. And the fifth angel sounded, and I saw a star - Far different
from that mentioned, chap. viii, 11. This star belongs to the
invisible world. The third woe is occasioned by the dragon cast
out of heaven; the second takes place at the loosing of the four
angels who were bound in the Euphrates. The first is here brought
by the angel of the abyss, which is opened by this star, or holy
angel. Falling to the earth - Coming swiftly and with great force.
And to him was given - when he was come. The key of the
bottomless pit - A deep and hideous prison; but different from
"the lake of fire."
2. And there arose a smoke out of the pit - The locusts, who
afterwards rise out of it, seem to be, as we shall afterwards see,
the Persians; agreeable to which, this smoke is their detestable
idolatrous doctrine, and false zeal for it, which now broke out in
an uncommon paroxysm. As the smoke of a great furnace - where
the clouds of it rise thicker and thicker, spread far and wide, and
press one upon another, so that the darkness increases continually.
And the sun and the air were darkened - A figurative expression,
denoting heavy affliction. This smoke occasioned more and more
such darkness over the Jews in Persia.
3. And out of the smoke - Not out of the bottomless pit, but from
the smoke which issued thence. There went forth locusts - A
known emblem of a numerous, hostile, hurtful people. Such were
the Persians, from whom the Jews, in the sixth century, suffered
beyond expression. In the year 540 their academies were stopped,
nor were they permitted to have a president for near fifty years. In
589 this affliction ended; but it began long before
540. The prelude of it was about the year 455 and 47iv, the main
storm came on in the reign of Cabades, and lasted from 483 to
532. Toward the beginning of the sixth century, Mar Rab Isaac,
president of the academy, was put to death. Hereon followed an
insurrection of the Jews, which lasted seven years before they
were conquered by the Persians. Some of them were then put to
death, but not many; the rest were closely imprisoned. And from
this time the nation of the Jews were hated and persecuted by the
Persians, till they had well nigh rooted them out. The scorpions of
the earth - The most hurtful kind. The scorpions of the air have
wings.
4. And it was commanded them - By the secret power of God. Not
to hurt the grass, neither any green thing, nor any tree - Neither
those of low, middling, or high degree, but only such of them as
were not sealed - Principally the unbelieving Israelites. But many
who were called Christians suffered with them.
5. Not to kill them - Very few of them were killed: in general,
they were imprisoned and variously tormented.
6. The men - That is, the men who are so tormented.
7. And the appearances - This description suits a people neither
throughly civilized, nor entirely savage; and such were the
Persians of that age. Of the locusts are like horses - With their
riders. The Persians excelled in horsemanship. And on their heads
are as it were crowns - Turbans. And their faces are as the faces of
men - Friendly and agreeable.
8. And they had hair as the hair of women - All the Persians of old
gloried in long hair. And their teeth were as the teeth of lions -
Breaking and tearing all things in pieces.
9. And the noise of their wings was as the noise of chariots of
many horses - With their war-chariots, drawn by many horses,
they, as it were, flew to and fro.
10. And they have tails like scorpions - That is, each tail is like a
scorpion, not like the tail of a scorpion. To hurt the unsealed men
five months - Five prophetic months; that is, seventy-nine
common years So long did these calamities last.
11. And they have over them a king - One by whom they are
peculiarly directed and governed. His name is Abaddon - Both
this and Apollyon signify a destroyer. By this he is distinguished
from the dragon, whose proper name is Satan.
12. One woe is past; behold, there come yet two woes after these
things - The Persian power, under which was the first woe, was
now broken by the Saracens: from this time the first pause made a
wide way for the two succeeding woes. In 589, when the first woe
ended, Mahomet was twenty years old, and the contentions of the
Christians with each other were exceeding great. In 591 Chosroes
II. reigned in Persia, who, after the death of the emperor, made
dreadful disturbances in the east, Hence Mahomet found an open
door for his new religion and empire. And when the usurper
Phocas had, in the year 606, not only declared the Bishop of
Rome, Boniface III., universal bishop, but also the church of
Rome the head of all churches, this was a sure step to advance the
Papacy to its utmost height. Thus, after the passing away of the
first woe, the second, yea, and the third, quickly followed; as
indeed they were both on the way together with it before the first
effectually began.
13. And the sixth angel sounded - Under this angel goes forth the
second woe. And I heard a voice from the four corners of the
golden altar - This golden altar is the heavenly pattern of the
Levitical altar of incense. This voice signified that the execution
of the wrath of God, mentioned verses
20, 21, ver. 20, 21 should, at no intercession, be delayed any
longer.
14. Loose the four angels - To go every way; to the four quarters.
These were evil angels, or they would not have been bound. Why,
or how long, they were bound we know not.
15. And the four angels were loosed, who were prepared - By
loosing them, as well as by their strength and rage. To kill the
third part of men - That is, an immense number of them. For the
hour, and day, and month, and year - All this agrees with the
slaughter which the Saracens made for a long time after
Mahomet's death. And with the number of angels let loose agrees
the number of their first and most eminent caliphs. These were
Ali, Abubeker, Omar, and Osman. Mahomet named Ali, his
cousin and son-in-law, for his successor; but he was soon worked
out by the rest, till they severally died, and so made room for him.
They succeeded each other, and each destroyed innumerable
multitudes of men. There are in a prophetic Com. Years. Com.
Days. Hour 8 \ Day 196 \ in all 212 years. Month 15 318 / Year
196 117 / Now, the second woe, as also the beginning of the third,
has its place between the ceasing of the locusts and the rising of
the beast out of the sea, even at the time that the Saracens, who
were chiefly cavalry, were in the height of their carnage; from
their, first caliph, Abubeker, till they were repulsed from Rome
under Leo IV. These 212 years may therefore be reckoned from
the year 634 to 847. The gradation in reckoning the time,
beginning with the hour and ending with a year, corresponds with
their small beginning and vast increase. Before and after
Mahomet's death, they had enough to do to settle their affairs at
home. Afterwards Abubeker went farther, and in the year 634
gained great advantage over the Persians and Rom. in Syria.
Under Omar was the conquest of Mesopotamia, Palestine, and
Egypt made. Under Osman, that of Afric, (with the total
suppression of the Roman government in the year
647,) of Cyprus, and of all Persia in 651. After Ali was dead, his
son Ali Hasen, a peaceable prince, was driven out by Muavia;
under whom, and his successors, the power of the Saracens so
increased, that within fourscore years after Mahomet's death they
had extended their conquests farther than the warlike Roman did
in four hundred years.
16. And the number of the horsemen was two hundred millions -
Not that so many were ever brought into the field at once, but (if
we understand the expression literally) in the course of "the hour,
and day, and month, and year." So neither were "the third part of
men killed" at once, but during that course of years.
17. And thus I saw the horses and them that sat on them in the
vision - St. John seems to add these words, in the vision, to
intimate that we are not to take this description just according to
the letter. Having breastplates of fire - Fiery red. And hyacinth -
Dun blue. And brimstone - A faint yellow. Of the same colour
with the fire and smoke and brimstone, which go out of the
mouths of their horses. And the heads of their horses are as the
heads of lions - That is, fierce and terrible. And out of their mouth
goeth fire and smoke and brimstone - This figurative expression
may denote the consuming, blinding, all-piercing rage, fierceness,
and force of these horsemen.
18. By these three - Which were inseparably joined. Were the
third part of men - In the countries they over-ran. Killed - Omar
alone, in eleven years and a half, took thirty-six thousand cities or
forts. How many men must be killed therein!
19. For the power of these horses is in their mouths, and in their
tails - Their riders fight retreating as well as advancing: so that
their rear is as terrible as their front. For their tails are like
serpents, having heads - Not like the tails of serpents only. They
may be fitly compared to the amphisbena, a kind of serpent,
which has a short tail, not unlike a head from which it throws out
its poison as if it had two heads.
20. And the rest of the men who were not killed - Whom the
Saracens did not destroy. It is observable, the countries they over-
ran were mostly those where the gospel had been planted. By
these plagues - Here the description of the second woe ends. Yet
repented not - Though they were called Christians. Of the works
of their hands - Presently specified. That they should not worship
devils - The invocation of departed saints, whether true, or false,
or doubtful, or forged, crept early into the Christian church, and
was carried farther and farther; and who knows how many who
are invoked as saints are among evil, not good, angels; or how far
devils have mingled with such blind worship, and with the
wonders wrought on those occasions? And idols - About the year
590, men began to venerate images; and though upright men
zealously opposed it, yet, by little and little, images grew into
manifest idols. For after much contention, both in the east and
west, in the year 787, the worship of images was established by
the second Council of Nice. Yet was image worship sharply
opposed some time after, by the emperor Theophilus. But when
he died, in 842, his widow, Theodoura, established it again; as did
the Council at Constantinople in the year 863, and again in 871.
21. Neither repented of their murders, nor of their sorceries -
Whoever reads the histories of the seventh, eighth, and ninth
centuries, will find numberless instances of all these in every part
of the Christian world. But though God cut off so many of these
scandals to the Christian name, yet the rest went on in the same
course. Some of them, however, might repent under the plagues
which follow.
X From the first verse of this chapter to chap. xi. 13, preparation
is made for the important trumpet of the seventh angel. It consists
of two parts, which run parallel to each other: the former reaches
from the first to the seventh verse of this chapter; the latter, from
the eighth of this to the thirteenth verse of the eleventh chapter:
whence, also, the sixth verse of this chapter is parallel to the
eleventh verse. The period to which both these refer begins during
the second woe, as appears, chap. xi. 14; but, being once begun, it
extends in a continued course far into the trumpet of the seventh
angel. Hence many things are represented here which are not
fulfilled till long after. So the joyful "consummation of the
mystery of God" is spoken of in the seventh verse of this chapter,
which yet is not till after "the consummation of the wrath of God,"
chap. xv, 1. So the ascent of the beast "out of the bottomless pit"
is mentioned, chap. xi, 7, which nevertheless is still to come,
chap. xvii, 8; and so "the earthquake," by which a tenth part of the
great city falls, and the rest are converted, chap. xi, 13, is really
later than that by which the same city is "split into three parts,"
chap. xvi, 19. This is a most necessary observation, whereby we
may escape many and great mistakes.
1. And I saw another mighty angel - Another from that "mighty
angel," mentioned, chap. v, 2; yet he was a created angel; for he
did not swear by himself, verse 6. Clothed with a cloud - In token
of his high dignity. And a rainbow upon his head - A lovely token
of the divine favour. And yet it is not too glorious for a creature:
the woman, chap. xii, 1, is described more glorious still. And his
face as the sun - Nor is this too much for a creature: for all the
righteous "shall shine forth as the sun," Matt. xiii, 43. And his feet
as pillars of fire - Bright as flame.
2. And he had in his hand - His left hand: he swore with his right.
He stood with his right foot on the sea, toward the west; his left,
on the land, toward the east: so that he looked southward. And so
St. John (as Patmos lies near Asia) could conveniently take the
book out of his left hand. This sealed book was first in the right
hand of him that sat on the throne: thence the Lamb took it, and
opened the seals. And now this little book, containing the
remainder of the other, is given opened, as it was, to St. John.
From this place the Revelation speaks more clearly and less
figuratively than before. And he set his right foot upon the sea -
Out of which the first beast was to come. And his left foot upon
the earth - Out of which was to come the second. The sea may
betoken Europe; the earth, Asia; the chief theatres of these great
things.
3. And he cried - Uttering the words set down, verse 6. And while
he cried, or was crying - At the same instant. Seven thunders
uttered their voices - In distinct words, each after the other. Those
who spoke these words were glorious, heavenly powers, whose
voice was as the loudest thunder.
4. And I heard a voice from heaven - Doubtless from him who
had at first commanded him to write, and who presently
commands him to take the book; namely, Jesus Christ. Seal up
those things which the seven thunders have uttered, and write
them not - These are the only things of all which he heard that he
is commanded to keep secret: so something peculiarly secret was
revealed to the beloved John, besides all the secrets that are
written in this book. At the same time we are prevented from
inquiring what it was which these thunders uttered: suffice that we
may know all the contents of the opened book, and of the oath of
the angel.
5. And the angel - This manifestation of things to come under the
trumpet of the seventh angel hath a twofold introduction: first, the
angel speaks for God, verse 7; then Christ speaks for himself,
chap. xi, 3. The angel appeals to the prophets of former times;
Christ, to his own two witnesses. Whom I saw standing upon the
earth and upon the sea, lifted up his right hand toward heaven - As
yet the dragon was in heaven. When he is cast thence he brings
the third and most dreadful woe on the earth and sea: so that it
seems as if there would be no end of calamities. Therefore the
angel comprises, in his posture and in his oath, both heaven, sea,
and earth, and makes on the part of the eternal God and almighty
Creator, a solemn protestation, that he will assert his kingly
authority against all his enemies. He lifted up his right hand
toward heaven - The angel in Daniel, Dan. xii, 7, (not improbably
the same angel,) lifted up both his hands.
6. And swear - The six preceding trumpets pass without any such
solemnity. It is the trumpet of the seventh angel alone which is
confirmed by so high an oath. By him that liveth for ever and ever
- Before whom a thousand years are but a day. Who created the
heaven, the earth, the sea, and the things that are therein - And,
consequently, has the sovereign power over all: therefore, all his
enemies, though they rage a while in heaven, on the sea, and on
the earth, yet must give place to him. That there shall be no more
a time - "But in the days of the voice of the seventh angel, the
mystery of God shall be fulfilled:" that is, a time, a chronos, shall
not expire before that mystery is fulfilled. A chronos (1111 years)
will nearly pass before then, but not quite. The period, then, which
we may term a non-chronos (not a whole time) must be a little,
and not much, shorter than this. The non-chronos here mentioned
seems to begin in the year 800, (when Charles the Great instituted
in the west a new line of emperors, or of "many kings,") to end in
the year 1836; and to contain, among other things, the "short
time" of the third woe, the "three times and a half" of the woman
in the wilderness, and the "duration" of the beast.
7. But in the days of the voice of the seventh angel - Who sounded
not only at the beginning of those days, but from the beginning to
the end. The mystery of God shall be fulfilled - It is said, chap.
xvii, 17, "The word of God shall be fulfilled." The word of God is
fulfilled by the destruction of the beast; the mystery, by the
removal of the dragon. But these great events are so near together,
that they are here mentioned as one. The beginning of them is in
heaven, as soon as the seventh trumpet sounds; the end is on the
earth and the sea. So long as the third woe remains on the earth
and the sea, the mystery of God is not fulfilled. And the angel's
swearing is peculiarly for the comfort of holy men, who are
afflicted under that woe. Indeed the wrath of God must be first
fulfilled, by the pouring out of the phials: and then comes the
joyful fulfilling of the mystery of God. As he hath declared to his
servants the prophets - The accomplishment exactly answering the
prediction. The ancient prophecies relate partly to that grand
period, from the birth of Christ to the destruction of Jerusalem;
partly to the time of the seventh angel, wherein they will be fully
accomplished. To the seventh trumpet belongs all that occurs
from chap. xi, 15 - chap. xxii, 5. And the third woe, which takes
place under the same, properly stands, chap. xii, 12, xiii, 1-18.
8. And - what follows from this verse to chap. xi, 13, runs parallel
with the oath of the angel, and with "the fulfilling of the mystery
of God," as it follows under the trumpet of the seventh angel;
what is said, verse 11, concerning St. John's "prophesying again,"
is unfolded immediately after; what is said, verse 7, concerning
"the fulfilling the mystery of God," is unfolded, chap. xi, 15-19
and in the following chapters.
9. Eat it up - The like was commanded to Ezekiel. This was an
emblem of thoroughly considering and digesting it. And it will
make thy belly bitter, but it will be sweet as honey in thy mouth -
The sweetness betokens the many good things which follow,
chap. xi, 1, 15, &c.; the bitterness, the evils which succeed under
the third woe.
11. Thou must prophesy again - Of the mystery of God; of which
the ancient prophets had prophesied before. And he did prophesy,
by "measuring the temple," chap. xi, 1; as a prophecy may be
delivered either by words or actions. Concerning people, and
nations, and tongues, and many kings - The people, nations, and
tongues are contemporary; but the kings, being many, succeed one
another. These kings are not mentioned for their own sake, but
with a view to the "holy city," chap. xi, 2. Here is a reference to
the great kingdoms in Spain, England, Italy, &c., which arose
from the eighth century; or at least underwent a considerable
change, as France and Germany in particular; to the Christian,
afterward Turkish, empire in the east; and especially to the
various potentates, who have successively reigned at or over
Jerusalem, and do now, at least titularly, reign over it.
XI In this chapter is shown how it will fare with "the holy city,"
till the mystery of God is fulfilled; in the twelfth, what will befall
the woman, who is delivered of the man-child; in the thirteenth,
how it will be with the kingdom of Christ, while the "two beasts"
are in the height of their power. And there was given me - By
Christ, as appears from the third verse. And he said, Arise -
Probably he was sitting to write. And measure the temple of God -
At Jerusalem, where he was placed in the vision. Of this we have
a large description by Ezekiel, Ezek. xl - xlviii; concerning which
we may observe,
1. Ezekiel's prophecy was not fulfilled at the return from the
Babylonish captivity.
2. Yet it does not refer to the "New Jerusalem," which is far more
gloriously described.
3. It must infallibly be fulfilled even then "when they are ashamed
of all that they have done," Ezek. xliii, 11.
4. Ezekiel speaks of the same temple which is treated of here.
5. As all things are there so largely described, St. John is shorter
and refers thereto.
2. But the court which is without the temple - The old temple had
a court in the open air, for the heathens who worshipped the God
of Israel. Cast out - Of thy account. And measure it not - As not
being holy In so high a degree. And they shall tread - Inhabit. The
holy city - Jerusalem, Matt. iv, 5. So they began to do, before St.
John wrote. And it has been trodden almost ever since by the
Romans, Persians, Saracens, and Turks. But that severe kind of
treading which is here peculiarly spoken of, will not be till under
the trumpet of the seventh angel, and toward the end of the
troublous times. This will continue but forty-two common
months, or twelve hundred and sixty common days; being but a
small part of the non-chronos.
3. And I - Christ. Will give to my two witnesses - These seem to
be two prophets; two select, eminent instruments. Some have
supposed (though without foundation) that they are Moses and
Elijah, whom they resemble in several respects. To prophesy
twelve hundred and sixty days - Common days, that is, an
hundred and eighty weeks. So long will they prophesy, (even
while that last and sharp treading of the holy city continues,) both
by word and deed, witnessing that Jesus is the Son of God, the
heir of all things, and exhorting all men to repent, and fear, and
glorify God. Clothed in sackcloth - The habit of the deepest
mourners, out of sorrow and concern for the people.
4. These are the two olive trees - That is, as Zerubbabel and
Joshua, the two olive trees spoken of by Zechariah, Zech. iii, 9, iv,
10, were then the two chosen instruments in God's hand, even so
shall these. be in their season. Being themselves full of the
unction of the Holy One, they shall continually transmit the same
to others also. And the two candlesticks - Burning and shining
lights. Standing before the Lord of the earth - Always waiting on
God, without the help of man, and asserting his right over the
earth and all things therein.
5. If any would kill them - As the Israelites would have done
Moses and Aaron, Num. xvi, 41. He must be killed thus - By that
devouring fire.
6. These have power - And they use that power. See verse 10. To
shut heaven, that it rain not in the days of their prophesying -
During those "twelve hundred and sixty days." And have power
over the waters - In and near Jerusalem. To turn them into blood -
As Moses did those in Egypt. And to smite the earth with all
plagues, as often as they will - This is not said of Moses or Elijah,
or any mere man besides. And how is it possible to understand
this otherwise than of two individual persons?
7. And when they shall have finished their testimony - Till then
they are invincible. The wild beast - Hereafter to be described.
That ascendeth - First out of the sea, chap. xiii, 1, and then out of
the bottomless pit, chap. xvii, 8. Shall make war with them - It is
at his last ascent, not out of the sea, but the bottomless pit, that the
beast makes war upon the two witnesses. And even hereby is
fixed the time of "treading the holy city," and of the "two
witnesses." That time ends after the ascent of the beast out of the
abyss, and yet before the fulfilling of the mystery. And shall
conquer them - The fire no longer proceeding out of their mouth
when they have finished their work. And kill them - These will be
among the last martyrs, though not the last of all.
8. And their bodies shall be - Perhaps hanging on a cross. In the
street of the great city - Of Jerusalem, a far greater city, than any
other in those parts. This is described both spiritually and
historically: spiritually, as it is called Sodom Isaiah i, and Egypt;
on account of the same abominations abounding there, at the time
of the witnesses, as did once in Egypt and Sodom. Historically:
Where also their Lord was crucified - This possibly refers to the
very ground where his cross stood. Constantine the Great inclosed
this within the walls of the city. Perhaps on that very spot will
their bodies be exposed.
9. Three days and a half - So exactly are the times set down in this
prophecy. If we suppose this time began in the evening, and ended
in the morning, and included (which is no way impossible)
Friday, Saturday, and Sunday, the weekly festival of the Turkish
people, the Jewish tribes, and the Christian tongues; then all these
together, with the heathen nations, would have full leisure to gaze
upon and rejoice over them.
10. And they that dwell upon the earth - Perhaps this expression
may peculiarly denote earthly-minded men. Shall make merry -
As did the Philistines over Samson. And send gifts to one another
- Both Turks, and Jews, and heathens, and false Christians.
11. And great fear fell upon them that saw them - And now knew
that God was on their side.
12. And I heard a great voice - Designed for all to hear. And they
went up to heaven, and their enemies beheld them - who had not
taken notice of their rising again; by which some had been
convinced before.
13. And there was a great earthquake and the tenth part of the city
fell - We have here an unanswerable proof that this city is not
Babylon or Rome, but Jerusalem. For Babylon shall be wholly
burned before the fulfilling of the mystery of God. But this city is
not burned at all; on the contrary, at the fulfilling of that mystery,
a tenth part of it is destroyed by an earthquake, and the other nine
parts converted. And there were slain in the earthquake seven
thousand men - Being a tenth part of the inhabitants, who
therefore were seventy thousand in all. And the rest - The
remaining sixty-three thousand were converted: a grand step
toward the fulfilling of the mystery of God. Such a conversion we
no where else read of. So there shall be a larger as well as holier
church at Jerusalem than ever was yet. Were terrified - Blessed
terror! And gave glory - The character of true conversion, Jer. xiii,
16. To the God of heaven - He is styled, "The Lord of the earth,"
verse 4, when he declares his right over the earth by the two
witnesses; but the God of heaven, when he not only gives rain
from heaven after the most afflicting drought, but also declares his
majesty from heaven, by taking his witnesses up into it. When the
whole multitude gives glory to the God of heaven, then that
"treading of the holy city" ceases. This is the point so long aimed
at, the desired "fulfilling of the mystery of God," when the divine
promises are so richly fulfilled on those who have gone through
so great afflictions. All this is here related together, that whereas
the first and second woe went forth in the east, the rest of the
eastern affairs being added at once, the description of the western
might afterwards remain unbroken. It may be useful here to see
how the things here spoken of, and those hereafter described,
follow each other in their order.
1. The angel swears; the non-chronos begins; John eats the book;
the many kings arise.
2. The non-chronos and the "many kings" being on the decline,
that treading" begins, and the "two witnesses" appear.
3. The beast, after he has with the ten kings destroyed Babylon,
wars with them and kills them. After three days and an half they
revive and ascend to heaven. There is a great earthquake in the
holy city: seven thousand perish, and the rest are converted. The
"treading" of the city by the gentiles ends.
4. The beast, and the kings of the earth, and their armies are
assembled to fight against the Great King.
5. Multitudes of his enemies are killed, and the beast and the false
prophet cast alive into the lake of fire.
6. while John measures the temple of God and the altar with the
worshippers, the true worship of God is set up. The nations who
had trodden the holy city are converted. Hereby the mystery of
God is fulfilled.
7. Satan is imprisoned. Being released for a time, he, with Gog
and Magog, makes his last assault upon Jerusalem.
14. The second woe is past - The butchery made by the Saracens
ceased about the year 847, when their power was so broken by
Charles the Great that they never recovered it. Behold, the third
woe cometh quickly - Its prelude came while the Roman see took
all opportunities of laying claim to its beloved universality, and
enlarging its power and grandeur. And in the year 755 the bishop
of Rome became a secular prince, by king Pepin's giving him the
exarchate of Lombardy. The beginning of the third woe itself
stands, chap. xii, 12.
15. And the seventh angel sounded - This trumpet contains the
most important and joyful events, and renders all the former
trumpets matter of joy to all the inhabitants of heaven. The
allusion therefore in this and all the trumpets is to those used in
festal solemnities. All these seven trumpets were heard in heaven:
perhaps the seventh shall once be heard on earth also, 1 Thess. iv,
16. And there were great voices - From the several citizens of
heaven. At the opening of the seventh seal "there was silence in
heaven;" at the sounding of the seventh trumpet, great voices.
This alone is sufficient to show that the seven seals and seven
trumpets do not run parallel to each other. As soon as the seventh
angel sounds, the kingdom falls to God and his Christ. This
immediately appears in heaven, and is there celebrated with joyful
praise. But on earth several dreadful occurrences are to appear
first. This trumpet comprises all that follows from these voices to
chap. xxii, 5. The kingdom of the world - That is, the royal
government over the whole world, and all its kingdoms, Zech.
xiv, 9. Is become the kingdom of the Lord - This province has
been in the enemy's hands: it now returns to its rightful Master. In
the Old Testament, from Moses to Samuel, God himself was the
King of his own people. And the same will be in the New
Testament: he will himself reign over the Israel of God. And of
his Christ - This appellation is now first given him, since the
introduction of the book, on the mention of the kingdom
devolving upon him, under the seventh trumpet. Prophets and
priests were anointed, but more especially kings: whence that
term, the anointed, is applied only to a king. Accordingly,
whenever the Messiah is mentioned in scripture, his kingdom is
implied. Is become - In reality, all things (and so the kingdom of
the world) are God's in all ages: yet Satan and the present world,
with its kings and lords, are risen against the Lord and against his
Anointed. God now puts an end to this monstrous rebellion, and
maintains his right to all things. And this appears in an entirely
new manner, as soon as the seventh angel sounds.
16. And the four and twenty elders - These shall reign over the
earth, chap. v, 10. Who sit before God on their thrones - which we
do not read of any angel.
17. The Almighty - He who hath all things in his power as the
only Governor of them. Who is, and who was - God is frequently
styled, "He who is, and who was, and who is to come." but now
he is actually come, the words, "who is to come," are, as it were,
swallowed up. When it is said, We thank thee that thou hast taken
thy great power, it is all one as, "We thank thee that thou art
come." This whole thanksgiving is partly an enlargement on the
two great points mentioned in the fifteenth verse; partly a
summary of what is hereafter more distinctly related. Here it is
mentioned, how the kingdom is the Lord's; afterwards, how it is
the kingdom of his Christ. Thou hast taken thy great power - This
is the beginning of what is done under the trumpet of the seventh
angel. God has never ceased to use his power; but he has suffered
his enemies to oppose it, which he will now suffer no more.
18. And the heathen nations were wroth - At the breaking out of
the power and kingdom of God. This wrath of the heathens now
rises to the highest pitch; but it meets the wrath of the Almighty,
and melts away. In this verse is described both the going forth and
the end of God's wrath, which together take up several ages. And
the time of the dead is come - Both of the quick and dead, of
whom those already dead are far the more numerous part. That
they be judged - This, being infallibly certain, they speak of as
already present. And to give a reward - At the coming of Christ,
chap. xxii, 12; but of free grace, not of debt,
1. To his servants the prophets:
2. To his saints: to them who were eminently holy:
3. To them that fear his name: these are the lowest class. Those
who do not even fear God will have no reward from him. Small
and great - All universally, young and old, high and low, rich and
poor. And to destroy them that destroyed the earth - The earth was
destroyed by the "great whore" in particular, chap. xix, 2; xvii, 2,
5; but likewise in general, by the open rage and hate of wicked
men against all that is good; by wars, and the various destruction
and desolation naturally flowing therefrom; by such laws and
constitutions as hinder much good, and occasion many offenses
and calamities; by public scandals, whereby a door is opened for
all dissoluteness and unrighteousness; by abuse of secular and
spiritual powers; by evil doctrines, maxims, and counsels; by open
violence and persecution; and by sins crying to God to send
plagues upon the earth. This great work of God, destroying the
destroyers, under the trumpet of the seventh angel, is not the third
woe, but matter of joy, for which the elders solemnly give thanks.
All the woes, and particularly the third, go forth over those "who
dwell upon the earth;" but this destruction, over those "who
destroy the earth," and were also instruments of that woe.
19. And the temple of God-The inmost part of it. Was opened in
heaven - And hereby is opened a new scene of the most
momentous things, that we may see how the contents of the
seventh trumpet are executed; and, notwithstanding the greatest
opposition, (particularly by the third woe,) brought to a glorious
conclusion. And the ark of the covenant was seen in his temple -
The ark of the covenant which was made by Moses was not in the
second temple, being probably burnt with the first temple by the
Chaldeans. But here is the heavenly ark of the everlasting
covenant, the shadow of which was under the Old Testament,
Heb. ix, 4. The inhabitants of heaven saw the ark before: St. John
also saw it now; for a testimony, that what God had promised,
should be fulfilled to the uttermost. And there were lightnings,
and voices, and thunders, and an earthquake, and great hail - The
very same there are, and in the same order, when the seventh
angel has poured out his phial; chap. xvi, 17-xxi, one place
answers the other. What the trumpet here denounces in heaven, is
there executed by the phial upon earth. First it is shown what will
be done; and afterwards it is done.
XII The great vision of this book goes straight forward, from the
fourth to the twenty-second chapter. Only the tenth, with part of
the eleventh chapter, was a kind of introduction to the trumpet of
the seventh angel; after which it is said, "The second woe is past:
behold, the third woe cometh quickly." Immediately the seventh
angel sounds, under whom the third woe goes forth. And to this
trumpet belongs all that is related to the end of the book. Verse
1. And a great sign was seen in heaven - Not only by St. John, but
many heavenly spectators represented in the vision. A sign means
something that has an uncommon appearance, and from which we
infer that some unusual thing will follow. A woman - The emblem
of the church of Christ, as she is originally of Israel, though built
and enlarged on all sides by the addition of heathen converts; and
as she will hereafter appear, when all her "natural branches are
again "grafted in." She is at present on earth; and yet, with regard
to her union with Christ, may be said to be in heaven, Eph. ii, 6.
Accordingly, she is described as both assaulted and defended in
heaven, verses 4, 7. chap. xii, 4, 7 Clothed with the sun, and the
moon under her feet, and on her head a crown of twelve stars -
These figurative expressions must he so interpreted as to preserve
a due proportion between them. So, in Joseph's dream, the sun
betokened his father; the moon, his mother; the stars, their
children. There may be some such resemblance here; and as the
prophecy points out the "power over all nations," perhaps the sun
may betoken the Christian world; the moon, the Mahometans,
who also carry the moon in their ensigns; and the crown of twelve
stars, the twelve tribes of Israel; which are smaller than the sun
and moon. The whole of this chapter answers the state of the
church from the ninth century to this time.
2. And being with child she crieth, travailing in birth - The very
pain, without any outward opposition, would constrain a woman
in travail to cry out. These cries, throes, and pains to be delivered,
were the painful longings, the sighs, and prayers of the saints for
the coming of the kingdom of God. The woman groaned and
travailed in spirit, that Christ might appear, as the Shepherd and
King of all nations.
3. And behold a great red dragon - His fiery-red colour denoting
his disposition. Having seven heads - Implying vast wisdom. And
ten horns - Perhaps on the seventh head; emblems of mighty
power and strength, which he still retained. And seven diadems on
his heads - Not properly crowns, but costly bindings, such as
kings anciently wore; for, though fallen, he was a great potentate
still, even "the prince of this world."
4. And his tail - His falsehood and subtilty. Draweth - As a train.
The third part - A very large number. Of the stars of heaven - The
Christians and their teachers, who before sat in heavenly places
with Christ Jesus. And casteth them to the earth - Utterly deprives
them of all those heavenly blessings. This is properly a part of the
description of the dragon, who was not yet himself on earth, but in
heaven: consequently, this casting them down was between the
beginning of the seventh trumpet and the beginning of the third
woe; or between the year 847 and the year
947; at which time pestilent doctrines, particularly that of the
Manichees in the east, drew abundance of people from the truth.
And the dragon stood before the woman, that when she had
brought forth, he might devour the child - That he might hinder
the kingdom of Christ from spreading abroad, as it does under this
trumpet.
5. And she brought forth a man child - Even Christ, considered
not in his person, but in his kingdom. In the ninth age, many
nations with their princes were added to the Christian church.
Who was to rule all nations - When his time is come. And her
child - Which was already in heaven, as were the woman and the
dragon. Was caught up to God - Taken utterly out of his reach.
6. And the woman fled into the wilderness - This wilderness is
undoubtedly on earth, where the woman also herself is now
supposed to be. It betokens that part of the earth where, after
having brought forth, she found a new abode. And this must be in
Europe; as Asia and Afric were wholly in the hands of the Turks
and Saracens; and in a part of it where the woman had not been
before. In this wilderness, God had already prepared a place; that
is, made it safe and convenient for her. The wilderness is, those
countries of Europe which lie on this side the Danube; for the
countries which lie beyond it had received Christianity before.
That they may feed her - That the people of that place may
provide all things needful for her. Twelve hundred and sixty days
- So many prophetic days, which are not, as some have supposed,
twelve hundred and sixty, but seven hundred and seventy-seven,
common years. This Bengelius has shown at large in his German
Introduction. These we may compute from the year 847 to 1524.
So long the woman enjoyed a safe and convenient place in
Europe, which was chiefly Bohemia; where she was fed, till God
provided for her more plentifully at the Reformation.
7. And there was war in heaven - Here Satan makes his grand
opposition to the kingdom of God; but an end is now put to his
accusing the saints before God. The cause goes against him,
verses 10, 11, chap. xii, 10,
11 and Michael executes the sentence. That Michael is a created
angel, appears from his not daring, in disputing with Satan, Jude
9, to bring a railing accusation; but only saying, "The Lord rebuke
thee." And this modesty is implied in his very name; for Michael
signifies, "Who is like God?" which implies also his deep
reverence toward God, and distance from all self-exaltation. Satan
would be like God: the very name of Michael asks, "Who is like
God?" Not Satan; not the highest archangel. It is he likewise that
is afterward employed to seize, bind, and imprison that proud
spirit.
8. And he prevailed not - The dragon himself is principally
mentioned; but his angels, likewise, are to be understood. Neither
was this place found any more in heaven - So till now he had a
place in heaven. How deep a mystery is this! One may compare
this with Luke x, 18; Eph. ii, 2; iv, 8; vi, 12.
9. And the great dragon was cast out - It is not yet said, unto the
earth - He was cast out of heaven; and at this the inhabitants of
heaven rejoice. He is termed the great dragon, as appearing here
in that shape, to intimate his poisonous and cruel disposition. The
ancient serpent - In allusion to his deceiving Eve in that form.
Dragons are a kind of large serpent. Who is called the Devil and
Satan - These are words of exactly the same meaning; only the
former is Greek; the latter, Hebrew; denoting the grand adversary
of all the saints, whether Jews or gentiles. He has deceived the
whole world - Not only in their first parents, but through all ages,
and in all countries, into unbelief and all wickedness; into the
hating and persecuting faith and all goodness. He was cast out
unto the earth - He was cast out of heaven; and being cast out
thence, himself came to the earth. Nor had he been unemployed
on the earth before, although his ordinary abode was in heaven.
10. Now is come - Hence it is evident that all this chapter belongs
to the trumpet of the seventh angel. In the eleventh chapter, from
the fifteenth to the eighteenth verse, are proposed the contents of
this extensive trumpet; the execution of which is copiously
described in this and the following chapters. The salvation - Of
the saints. The might - Whereby the enemy is cast out. The
kingdom - Here the majesty of God is shown. And the power of
his Christ - Which he will exert against the beast; and when he
also is taken away, then will the kingdom be ascribed to Christ
himself, chap. xix, 16; xx, 4. The accuser of our brethren - So
long as they remained on earth. This great voice, therefore, was
the voice of men only. Who accused them before our God day and
night - Amazing malice of Satan, and patience of God!
11. And they have overcome him - Carried the cause against him.
By the blood of the Lamb - Which cleanses the soul from all sin,
and so leaves no room for accusing. And by the word of their
testimony - The word of God, which they believed and testified,
even unto death. So, for instance, died Olam, king of Sweden, in
the year 900, whom his own subjects would have compelled to
idolatry; and, upon his refusal, slew as a sacrifice to the idol
which he would not worship. So did multitudes of Bohemian
Christians, in the year 916, when queen Drahomire raised a severe
persecution, wherein many "loved not their lives unto the death."
12. Woe to the earth and the sea - This is the fourth and last
denunciation of the third woe, the most grievous of all. The first
was only, the second chiefly, on the earth, Asia; the third, both on
the earth and the sea, Europe. The earth is mentioned first,
because it began in Asia, before the beast brought it on Europe.
He knoweth he hath but a little time - Which extends from his
casting out of heaven to his being cast into the abyss. We are now
come to a most important period of time. The non- chronos
hastens to an end. We live in the little time wherein Satan hath
great wrath; and this little time is now upon the decline. We are in
the "time, times, and half a time," wherein the woman is "fed in
the wilderness;" yea, the last part of it, "the half time," is begun.
We are, as will be shown, towards the close of the "forty-two
months" of the beast; and when his number is fulfilled, grievous
things will be. Let him who does not regard the being seized by
the wrath of the devil; the falling unawares into the general
temptation; the being born away, by the most dreadful violence,
into the worship of the beast and his image, and, consequently,
drinking the unmixed wine of the wrath of God, and being
tormented day and night for ever and ever in the lake of fire and
brimstone; let him also who is confident that he can make his way
through all these by his own wisdom and strength, without need
of any such peculiar preservative as the word of this prophecy
affords; let him, I say, go hence. But let him who does not take
these warnings for senseless outcries, and blind alarms, beg of
God, with all possible earnestness, to give him his heavenly light
herein. God has not given this prophecy, in so solemn a manner,
only to show his providence over his church, but also that his
servants may know at all times in what particular period they are.
And the more dangerous any period of time is, the greater is the
help which it affords. But where may we fix the beginning and
end of the little time? which is probably four-fifths of a chronos,
or somewhat above 888 years. This, which is the time of the third
woe, may reach from 947, to the year 1836. For,
1. The short interval of the second woe, (which woe ended in the
year
840,) and the 777 years of the woman, which began about the year
847, quickly after which followed the war in heaven, fix the
beginning not long after 8lxiv, and thus the third woe falls in the
tenth century, extending from 900 to 1000; called the dark, the
iron, the unhappy age.
2. If we compare the length of the third woe with the period of
time which succeeds it in the twentieth chapter, it is but a little
time to that vast space which reaches from the beginning of the
non-chronos to the end of the world.
13. And when the dragon saw - That he could no longer accuse
the saints in heaven, he turned his wrath to do all possible
mischief on earth. He persecuted the woman - The ancient
persecutions of the church were mentioned, chap. i, 9, ii, 10, vii,
14; but this persecution came after her flight, verse 6, just at the
beginning of the third woe. Accordingly, in the tenth and eleventh
centuries, the church was furiously persecuted by several heathen
powers. In Prussia, king Adelbert was killed in the year 997, king
Brunus in 1008; and when king Stephen encouraged Christianity
in Hungary, he met with violent opposition. After his death, the
heathens in Hungary set themselves to root it out, and prevailed
for several years. About the same time, the army of the emperor,
Henry the Third, was totally overthrown by the Vandals. These,
and all the accounts of those times, show with what fury the
dragon then persecuted the woman.
14. And there were given to the woman the two wings of the great
eagle, that she might fly into the wilderness to her place - Eagles
are the usual symbols of great potentates. So Ezek. xvii, 3, by "a
great eagle', means the king of Babylon. Here the great eagle is
the Roman empire; the two wings, the eastern and western
branches of it. A place in the wilderness was mentioned in the
sixth verse also; but it is not the same which is mentioned here. In
the text there follow one after the other,
1. The dragon's waiting to devour the child.
2. The birth of the child, which is caught up to God.
3. The fleeing of the woman into the wilderness.
4. The war in heaven, and the casting out of the dragon.
5. The beginning of the third woe.
6. The persecution raised by the dragon against the woman.
7. The woman's flying away upon the eagle's wings. In like
manner there follow one after the other,
1. The beginning of the twelve hundred and sixty days.
2. The beginning of the little time.
3. The beginning of the time, times, and half a time. This third
period partly coincides both with the first and the second. After
the beginning of the twelve hundred and sixty days, or rather of
the third woe, Christianity was exceedingly propagated, in the
midst of various persecutions. About the year 948 it was again
settled in Denmark; in 965, in Poland and Silesia; in 980, through
all Russia. In 997 it was brought into Hungary; into Sweden and
Norway, both before and after. Transylvania received it about
1000; and, soon after, other parts of Dacia. Now, all the countries
in which Christianity was settled between the beginning of the
twelve hundred and sixty days, and the imprisonment of the
dragon, may be understood by the wilderness, and by her place in
particular. This place contained many countries; so that
Christianity now reached, in an uninterrupted tract, from the
eastern to the western empire; and both the emperors now lent
their wings to the woman, and provided a safe abode for her.
Where she is fed - By God rather than man; having little human
help. For a time, and times, and half a time - The length of the
several periods here mentioned seems to be nearly this: - YEARS
1. The non-chronos contains less than 1111
2. The little time 888
3. The time, times, and half a time 777
4. The time of the beast 666 And comparing the prophecy and
history together, they seem to begin and end nearly thus:
1. The non-chronos extends .from about 800 to 1836
2. The 1260 days of the woman from 847-1524
3. The little time 947-1836
4. The time, time, and half 1058-1836
5. The time of the beast is between the beginning and end of the
three times and a half. In the year 1058 the empires had a good
understanding with each other, and both protected the woman.
The bishops of Rome, likewise, particularly Victor II., were duly
subordinate to the emperor. We may observe, the twelve hundred
and sixty days of the woman, from 847 to
1524, and the three times and a half, refer to the same wilderness.
But in the former part of the twelve hundred and sixty days,
before the three times and an half began, namely, from the year
847 to 1058, she was fed by others, being little able to help
herself; whereas, from 1058 to 1524, she is both fed by others,
and has food herself. To this the sciences transplanted into the
west from the eastern countries much contributed; the scriptures,
in the original tongues, brought into the west of Europe by the
Jews and Greeks, much more; and most of all, the Reformation,
grounded on those scriptures.
15. Water is an emblem of a great people; this water, of the Turks
in particular. About the year 1060 they overran the Christian part
of Asia. Afterward, they poured into Europe, and spread farther
and farther, till they had overflowed many nations.
16. But the earth helped the woman - The powers of the earth; and
indeed she needed help through this whole period. "The time" was
from 1058 to
1280; during which the Turkish flood ran higher and higher,
though frequently repressed by the emperors, or their generals,
helping the woman. "The" two "times" were from 1280 to 1725.
During these likewise the Turkish power flowed far and wide; but
still from time to time the princes of the earth helped the woman,
that she was not carried away by it. "The half time" is from 1725
to 1836. In the beginning of this period the Turks began to meddle
with the affairs of Persia: wherein they have so entangled
themselves, as to be the less able to prevail against the two
remaining Christian empires. Yet this flood still reaches the
woman "in her place;" and will, till near the end of the "half
time," itself be swallowed up, perhaps by means of Russia, which
is risen in the room of the eastern empire.
17. And the dragon was wroth - Anew, because he could not
cause her to be carried away by the stream. And he went forth -
Into other lands. To make war with the rest of her seed - Real
Christians, living under heathen or Turkish governors.
XIII
1. And I stood on the sand of the sea - This also was in the vision.
And I saw - Soon after the woman flew away. A wild beast
coming up - He comes up twice; first from the sea, then from the
abyss. He comes from the sea before the seven phials; "the great
whore" comes after them. O reader, this is a subject wherein we
also are deeply concerned, and which must be treated, not as a
point of curiosity, but as a solemn warning from God! The danger
is near. Be armed both against force and fraud, even with the
whole armour of God. Out of the sea - That is, Europe. So the
three woes (the first being in Persia, the second about the
Euphrates) move in a line from east to west. This beast is the
Romish Papacy, as it came to a point six hundred years since,
stands now, and will for some time longer. To this, and no other
power on earth, agrees the whole text, and every part of it in every
point; as we may see, with the utmost evidence, from the
propositions following: - PROP. 1. It is one and the same beast,
having seven heads, and ten horns, which is described in this and
in the seventeenth chapter. Of consequence, his heads are the
same, and his horns also. PROP. 2. This beast is a spiritually
secular power, opposite to the kingdom of Christ. A power not
merely spiritual or ecclesiastical, nor merely secular or political
but a mixture of both. He is a secular prince; for a crown, yea, and
a kingdom are ascribed to him. And yet he is not merely secular;
for he is also a false prophet. PROP. 3. The beast has a strict
connection with the city of Rome. This clearly appears from the
seventeenth chapter. PROP. 4. The beast is now existing. He is
not past. for Rome is now existing; and it is not till after the
destruction of Rome that the beast is thrown into the lake. He is
not altogether to come: for the second woe is long since past, after
which the third came quickly; and presently after it began, the
beast rose out of the sea. Therefore, whatever he is, he is now
existing. PROP. 5. The beast is the Romish Papacy. This
manifestly follows from the third and fourth propositions; the
beast has a strict connection with the city of Rome; and the beast
is now existing: therefore, either there is some other power more
strictly connected with that city, or the Pope is the beast. PROP. 6.
The Papacy, or papal kingdom, began long ago. The most
remarkable particulars relating to this are here subjoined; taken so
high as abundantly to show the rise of the beast, and brought
down as low as our own time, in order to throw a light on the
following part of the prophecy: A.D. 1033. Benedict the Ninth, a
child of eleven years old, is bishop of Rome, and occasions
grievous disorders for above twenty years. A.D. 1048. Damasus
II. introduces the use of the triple crown. A.D. 1058. The church
of Milan is, after long opposition, subjected to the Roman. A.D.
1073. Hildebrand, or Gregory VII., comes to the throne. A.D.
1076. He deposes and excommunicates the emperor. A.D. 1077.
He uses him shamefully and absolves him. A.D. 1080. He
excommunicates him again, and sends a crown to Rodulph, his
competitor. A.D. 1083. Rome is taken. Gregory flees. Clement is
made Pope, and crowns the emperor. A.D. 1085. Gregory VII.
dies at Salerno. A.D. 1095. Urban II. holds the first Popish
council, at Clermont and gives rise to the crusades. A.D. 1111.
Paschal II. quarrels furiously with the emperor. A.D. 1123. The
first western general council in the Lateran. The marriage of
priests is forbidden. A.D. 1132. Innocent II declares the emperor
to be the Pope's liege-man, or vassal. A.D. 1143. The Roman set
up a governor of their own, independent on Innocent II. He
excommunicates them, and dies. Celestine II. is, by an important
innovation, chosen to the Popedom without the suffrage of the
people; the right of choosing the Pope is taken from the people,
and afterward from the clergy, and lodged in the Cardinals alone.
A.D. 1152. Eugene II. assumes the power of canonizing saints.
A.D. 1155. Adrian IV. puts Arnold of Brixia to death for speaking
against the secular power of the Papacy. A.D. 1159. Victor IV. is
elected and crowned. But Alexander III. conquers him and his
successor. A.D. 1168. Alexander III. excommunicates the
emperor, and brings him so low, that, A.D. 1177. he submits to
the Pope's setting his foot on his neck. A.D. 1204. Innocent III.
sets up the Inquisition against the Vaudois. A.D. 1208. He
proclaims a crusade against them. A.D. 1300. Boniface VIII.
introduces the year of jubilee. A.D. 1305. The Pope's residence is
removed to Avignon. A.D. 1377. It is removed back to Rome.
A.D. 1378. The fifty years' schism begins. A.D. 1449. Felix V.,
the last Antipope, submits to Nicholas V. A.D. 1517. The
Reformation begins. A.D. 1527. Rome is taken and plundered.
A.D. 1557. Charles V. resigns the empire; Ferdinand I. thinks the
being crowned by the Pope superfluous. A.D. 1564. Pius IV.
confirms the Council of Trent. A.D. 1682. Doctrines highly
derogatory to the Papal authority are openly taught in France.
A.D. 1713. The constitution Unigenitus. A.D. 1721. Pope Gregory
VII. canonized anew. He who compares this short table with what
will be observed, verse 3, and chap. xvii, 10, will see that the
ascent of the beast out of the sea must needs be fixed toward the
beginning of it; and not higher than Gregory VII., nor lower than
Alexander III. The secular princes now favoured the kingdom of
Christ; but the bishops of Rome vehemently opposed it. These at
first were plain ministers or pastors of the Christian congregation
at Rome, but by degrees they rose to an eminence of honour and
power over all their brethren till, about the time of Gregory VII.
(and so ever since) they assumed all the ensigns of royal majesty;
yea, of a majesty and power far superior to that of all other
potentates on earth. We are not here considering their false
doctrines, but their unbounded power. When we think of those,
we are to look at the false prophet, who is also termed a wild beast
at his ascent out of the earth. But the first beast then properly
arose, when, after several preludes thereto, the Pope raised
himself above the emperor. PROP. 7. Hildebrand, or Gregory
VII., is the proper founder of the papal kingdom. All the patrons
of the Papacy allow that he made many considerable additions to
it; and this very thing constituted the beast, by completing the
spiritual kingdom: the new maxims and the new actions of
Gregory all proclaim this. Some of his maxims are,
1. That the bishop of Rome alone is universal bishop.
2. That he alone can depose bishops, or receive them again.
3. That he alone has power to make new laws in the church.
4. That he alone ought to use the ensigns of royalty.
5. That all princes ought to kiss his foot.
6. That the name of Pope is the only name under heaven; and that
his name alone should be recited in the churches.
7. That he has a power to depose emperors.
8. That no general synod can be convened but by him.
9. That no book is canonical without his authority.
10. That none upon earth can repeal his sentence, but he alone can
repeal any sentence.
11. That he is subject to no human judgment.
12. That no power dare to pass sentence on one who appeals to
the Pope.
13. That all weighty causes everywhere ought to be referred to
him.
14. That the Roman church never did, nor ever can, err.
15. That the Roman bishop, canonically ordained, is immediately
made holy, by the merits of St. Peter.
16. That he can absolve subjects from their allegiance. These the
most eminent Romish writers own to be his genuine sayings. And
his actions agree with his words. Hitherto the Popes had been
subject to the emperors, though often unwillingly; but now the
Pope began himself, under a spiritual pretext, to act the emperor
of the whole Christian world: the immediate dispute was, about
the investiture of bishops, the right of which each claimed to
himself. And now was the time for the Pope either to give up, or
establish his empire forever: to decide which, Gregory
excommunicated the emperor Henry IV.; "having first," says
Platina, "deprived him of all his dignities." The sentence ran in
these terms: "Blessed Peter, prince of the apostles, incline, I
beseech thee, thine ears, and hear me thy servant. In the name of
the omnipotent God, Father, Son, and Holy Ghost, I cast down the
emperor Henry from all imperial and regal authority, and absolve
all Christians, that were his subjects, from the oath whereby they
used to swear allegiance to true kings. And moreover, because he
had despised mine, yea, thy admonitions, I bind him with the
bond of an anathema." The same sentence he repeated at Rome in
these terms: "Blessed Peter, prince of the apostles, and thou Paul,
teacher of the gentiles, incline, I beseech you, your ears to me,
and graciously hear me. Henry, whom they call emperor, hath
proudly lifted up his horns and his head against the church of
God, - who came to me, humbly imploring to be absolved from
his excommunication, - I restored him to communion, but not to
his kingdom, - neither did I allow his subjects to return to their
allegiance. Several bishops and princes of Germany, taking this
opportunity, in the room of Henry, justly deposed, chose Rodulph
emperor, who immediately sent ambassadors to me, informing me
that he would rather obey me than accept of a kingdom, and that
he should always remain at the disposal of God and us. Henry
then began to be angry, and at first intreated us to hinder Rodulph
from seizing his kingdom. I said I would see to whom the right
belonged, and give sentence which should be preferred. Henry
forbad this. Therefore I bind Henry and all his favourers with the
bond of an anathema, and again take from him all regal power. I
absolve all Christians from their oath of allegiance, forbid them to
obey Henry in anything, and command them to receive Rodulph
as their king. Confirm this, therefore, by your authority, ye most
holy princes of the apostles, that all may now at length know, as
ye have power to bind and loose in heaven, so we have power to
give and take away on earth, empires, kingdoms, principalities,
and whatsoever men can have." When Henry submitted, then
Gregory began to reign without control. In the same year, 1077,
on September 1, he fixed a new era of time, called the Indiction,
used at Rome to this day. Thus did the Pope claim to himself the
whole authority over all Christian princes. Thus did he take away
or confer kingdoms and empires, as a king of kings. Neither did
his successors fail to tread in his steps. It is well known, the
following Popes have not been wanting to exercise the same
power, both over kings and emperors. And this the later Popes
have been so far from disclaiming, that three of them have sainted
this very Gregory, namely, Clement VIII., Paul V., and Benedict
XIII. Here is then the beast, that is, the king: in fact such, though
not in name: according to that remarkable observation of Cardinal
Bellarmine, "Antichrist will govern the Roman empire, yet
without the name of Roman emperor." His spiritual title prevented
his taking the name, while he exerciseth all the power. Now
Gregory was at the head of this novelty. So Aventine himself,
"Gregory VII was the first founder of the pontifical empire." Thus
the time of the ascent of the beast is clear. The apostasy and
mystery of iniquity gradually increased till he arose, "who
opposeth and exalteth himself above all." 2 Thess. ii, 4. Before the
seventh trumpet the adversary wrought more secretly; but soon
after the beginning of this, the beast openly opposes his kingdom
to the kingdom of Christ. PROP 8. The empire of Hildebrand
properly began in the year 1077. Then it was, that upon the
emperor's leaving Italy, Gregory exercised his power to the full.
And on the first of September, in this year, he began his famous
epocha. This may be farther established and explained by the
following observations:-
OBS. 1. The beast is the Romish Papacy, which has now reigned
for some ages.
OBS. 2. The beast has seven heads and ten horns.
OBS. 3. The seven heads are seven hills, and also seven kings.
One of the heads could not have been, "as it were, mortally
wounded," had it been only a hill.
OBS. 4. The ascent of the beast out of the sea is different from his
ascent out of the abyss; the Revelation often mentions both the sea
and the abyss but never uses the terms promiscuously.
OBS. 5. The heads of the beast do not begin before his rise out of
the sea, but with it.
OBS. 6. These heads, as kings, succeed each other.
OBS. 7. The time which they take up in this succession is divided
into three parts. "Five" of the kings signified thereby "are fallen:
one is, the other is not yet come."
OBS. 8. "One is:" namely, while the angel was speaking this. He
places himself and St. John in the middlemost time, that he might
the more commodiously point out the first time as past, the second
as present, the third as future.
OBS. 9. The continuance of the beast is divided in the same
manner. The beast "was, is not, will ascend out of the abyss,"
chap. xvii, 8, 11. Between these two verses, that is interposed as
parallel with them, "Five are fallen, one is, the other is not yet
come."
OBS. 10. Babylon is Rome. All things which the Revelation says
of Babylon, agree to Romans, and Roman only. It commenced
"Babylon," when it commenced "the great." When Babylon sunk
in the east, it arose in the west; and it existed in the time of the
apostles, whose judgment is said to be "avenged on her."
OBS. 11. The beast reigns both before and after the reign of
Babylon. First, the beast reigns, chap. xiii, 1, &c.; then Babylon,
chap. xvii, 1, &c.; and then the beast again, chap. xvii, 8, &c.
OBS. 12. The heads are of the substance of the beast; the horns
are not. The wound of one of the heads is called "the wound of the
beast" itself, verse 3; but the horns, or kings, receive the kingdom
"with the beast," chap. xvii, 12. That word alone, "the horns and
the beast," chap. xvii, 16, sufficiently shows them to be something
added to him.
OBS. 13. The forty-two months of the beast fall within the first of
the three periods. The beast rose out of the sea in the year 1077. A
little after, power was given him for forty-two months. This
power is still in being.
OBS. 14. The time when the beast "is not," and the reign of
"Babylon," are together. The beast, when risen out of the sea,
raged violently, till "his kingdom was darkened" by the fifth phial.
But it was a kingdom still; and the beast having a kingdom,
though darkened, was the beast still. But it was afterwards said,
"the beast was," (was the beast, that is, reigned,) "and is not;" is
not the beast; does not reign, having lost his kingdom. Why?
because "the woman sits upon the beast," who "sits a queen,"
reigning over the kings of the earth: till the beast, rising out of the
abyss, and taking with him the ten kings, suddenly destroys her.
OBS. 15. The difference there is between Rome and the Pope,
which has always subsisted, will then be most apparent. Rome,
distinct from the Pope, bears three meanings; the city itself, the
Roman church, and the people of Rome. In the last sense of the
word, Rome with its dutchy, which contained part of Tuscany and
Campania, revolted from the Greek emperor in 726, and became a
free state, governed by its senate. From this time the senate, and
not the Pope, enjoyed the supreme civil power. But in 796, Leo
III., being chosen Pope, sent to Charles the Great, desiring him to
come and subdue the senate and people of Rome, and constrain
them to swear allegiance to him. Hence arose a sharp contention
between the Pope and the Roman people, who seized and thrust
him into a monastery. He escaped and fled to the emperor, who
quickly sent him back in great state. In the year 800 the emperor
came to Rome, and shortly after, the Roman people, who had
hitherto chosen their own bishops, and looked upon themselves
and their senate as having the same rights with the ancient senate
and people of Rome, chose Charles for their emperor, and
subjected themselves to him, in the same manner as the ancient
Roman did to their emperors. The Pope crowned him, and paid
him homage on his knees, as was formerly done to the Roman
emperors: and the emperor took an oath "to defend the holy
Roman church in all its emoluments." He was also created consul,
and styled himself thenceforward Augustus, Emperor of the
Romans. Afterwards he gave the government of the city and
dutchy of Rome to the Pope, yet still subject to himself. What the
Roman church is, as distinct from the Pope, appears,
1. When a council is held before the Pope's confirmation;
2. When upon a competition, judgment is given which is the true
Pope;
3. When the See is vacant;
4. When the Pope himself is suspected by the Inquisition.
How Rome, as it is a city, differs from the Pope, there is no need
to show.
OBS. 16. In the first and second period of his duration, the beast
is a body of men; in the third, an individual. The beast with seven
heads is the Papacy of many ages: the seventh head is the man of
sin, antichrist. He is a body of men from chap. xiii, 1 - chap. xvii,
7; he is a body of men and an individual, chap. xvii, 8 - chap. xvii,
11; he is an individual, chap. xvii, 12 - chap. xix, 20.
OBS. 17. That individual is the seventh head of the beast, or, the
other king after the five and one, himself being the eighth, though
one of the seven. As he is a Pope, he is one of the seven heads.
But he is the eighth, or not a head, but the beast himself, not, as he
is a Pope, but as he bears a new and singular character at his
coming from the abyss. To illustrate this by a comparison:
suppose a tree of seven branches, one of which is much larger
than the rest; if those six are cut away, and the seventh remain,
that is the tree.
OBS. 18. "He is the wicked one, the man of sin, the son of
perdition" usually termed antichrist.
OBS. 19. The ten horns, or kings, "receive power as kings with
the wild beast one hour," chap. xvii, 12; with the individual beast,
"who was not." But he receives his power again, and the kings
with it, who quickly give their new power to him.
OBS. 20. The whole power of the Roman monarchy, divided into
ten kingdoms, will be conferred on the beast, chap. xvii, 13, 16,
17.
OBS. 21. The ten horns and the beast will destroy the whore,
chap. xvii, 16.
OBS. 22. At length the beast, the ten horns, and the other kings of
the earth, will fall in that great slaughter, chap. xix, 19.
OBS. 23. Daniel's fourth beast is the Roman monarchy, from the
beginning of it, till the thrones are set. This, therefore, comprises
both the apocalyptic beast, and the woman, and many other
things. This monarchy is like a river which runs from its fountain
in one channel, but in its course sometimes takes in other rivers,
sometimes is itself parted into several streams, yet is still one
continued river. The Roman power was at first undivided; but it
was afterwards divided into various channels, till the grand
division into the eastern and western empires, which likewise
underwent various changes. Afterward the kings of the Heruli.
Goths, Lombards, the exarchs of Ravenna, the Roman themselves
the emperors, French and German, besides other kings, seized
several parts of the Roman power. Now whatever power the
Roman had before Gregory VII., that Daniel's beast contains;
whatever power the Papacy has had from Gregory VII., this the
apocalyptic beast represents, but this very beast (and so Rome
with its last authority) is comprehended under that of Daneil. And
upon his heads a name of blasphemy - To ascribe to a man what
belongs to God alone is blasphemy. Such a name the beast has,
not on his horns, nor on one head, but on all. The beast himself
bears that name, and indeed through his whole duration. This is
the name of Papa or Pope; not in the innocent sense wherein it
was formerly given to all bishops, but in that high and peculiar
sense wherein it is now given to the bishop of Rome by himself,
and his followers: a name which comprises the whole pre-
eminence of the highest and most holy father upon earth.
Accordingly among the above cited sayings of Gregory, those two
stand together, that his "name alone should be recited in the
churches;" and that it is "the only name in the world." So both the
church and the world were to name no other father on the face of
the earth.
2. The three first beasts in Daniel are like "a leopard," "a bear,"
and "a lion." In all parts, except his feet and mouth, this beast was
like a leopard or female panther; which is fierce as a lion or bear,
but is also swift and subtle. Such is the Papacy, which has partly
by subtilty, partly by force, gained power over so many nations.
The extremely various usages, manners, and ways of the Pope,
may likewise be compared to the spots of the leopard. And his
feet were as the feet of a bear - Which are very strong, and armed
with sharp claws. And, as clumsy as they seem, he can therewith
walk, stand upright, climb, or seize anything. So does this beast
seize and take for his prey whatever comes within the reach of his
claws. And his mouth was as the mouth of a lion - To roar, and to
devour. And the dragon - Whose vassal and vicegerent he is. Gave
him his power - His own strength and innumerable forces. And
his throne - So that he might command whatever he would,
having great, absolute authority. The dragon had his throne in
heathen Rome, so long as idolatry and persecution reigned there.
And after he was disturbed in his possession, yet would he never
wholly resign, till he gave it to the beast in Christian Rome, so
called.
3. And I saw one - Or the first. Of his heads as it were wounded -
So it appeared as soon as ever it rose. The beast is first described
more generally, then more particularly, both in this and in the
seventeenth chapter. The particular description here respects the
former parts; there, the latter parts of his duration: only that some
circumstances relating to the former are repeated in the
seventeenth chapter. chap. xvii, 1-18 This deadly wound was
given him on his first head by the sword, verse
14; chap. xiii, 14 that is, by the bloody resistance of the secular
potentates, particularly the German emperors. These had for a
long season had the city of Rome, with her bishop, under their
jurisdiction. Gregory determined to cast off this yoke from his
own, and to lay it on the emperor's shoulders. He broke loose, and
excommunicated the emperor, who maintained his right by force,
and gave the Pope such a blow, that one would have thought the
beast must have been killed thereby, immediately after his coming
up. But he recovered, and grew stronger than before. The first
head of the beast extends from Gregory VII., at least to Innocent
III. In that tract of time the beast was much wounded by the
emperors. But, notwithstanding, the wound was healed. Two
deadly symptoms attended this wound:
1. Schisms and open ruptures in the church. For while the
emperors asserted their right, there were from the year 1080 to the
year 1176 only, five open divisions, and at least as many
antipopes, some of whom were, indeed, the rightful Popes. This
was highly dangerous to the papal kingdoms. But a still more
dangerous symptom was,
2. The rising of the nobility at Rome, who would not suffer their
bishop to be a secular prince, particularly over themselves. Under
Innocent II. they carried their point, re-established the ancient
commonwealth, took away from the Pope the government of the
city, and left him only his episcopal authority. "At this," says the
historian, "Innocent II. and Celestine II. fretted themselves to
death: Lucius II., as he attacked the capitol, wherein the senate
was, sword in hand, was struck with a stone, and died in a few
days: Eugene III., Alexander III., and Lucius III., were driven out
of the city: Urban III. and Gregory VIII. spent their days in
banishment At length they came to an agreement with Clement
III., who was himself a Roman." And the whole earth - The whole
western world. Wondered after the wild beast - That is, followed
him with wonder, in his councils, his crusades, and his jubilees.
This refers not only to the first head, but also to the four
following.
4. And they worshipped the dragon - Even in worshipping the
beast, although they knew it not. And worshipped the wild beast -
Paying him such honour as was not paid to any merely secular
potentate. That very title, "Our most holy Lord," was never given
to any other monarch on earth. Saying, Who is like the wild beast
- "Who is like him?" is a peculiar attribute of God; but that this is
constantly attributed to the beast, the books of all his adherents
show.
5. And there was given him - By the dragon, through the
permission of God. A mouth speaking great things and blasphemy
- The same is said of the little horn on the fourth beast in Daniel.
Nothing greater, nothing more blasphemous, can be conceived,
than what the Popes have said of themselves, especially before the
Reformation. And authority was given him forty-two months -
The beginning of these is not to be dated immediately from his
ascent out of the sea, but at some distance from it.
6. To blaspheme his name - Which many of the Popes have done
explicitly, and in the most dreadful manner. And his tabernacle,
even them that dwell in heaven - (For God himself dwelleth in the
inhabitance of heaven.) Digging up the bones of many of them,
and cursing them with the deepest execrations.
7. And it was given him - That is, God permitted him. To make
war with his saints - With the Waldenses and Albigenses. It is a
vulgar mistake, that the Waldenses were so called from Peter
Waldo of Lyons. They were much more ancient than him; and
their true name was Vallenses or Vaudois from their inhabiting
the valleys of Lucerne and Agrogne. This name, Vallenses, after
Waldo appeared about the year 1160, was changed by the Papists
into Waldenses, on purpose to represent them as of modern
original. The Albigenses were originally people of Albigeois, part
of Upper Languedoc, where they considerably prevailed, and
possessed several towns in the year 1200. Against these many of
the Popes made open war. Till now the blood of Christians had
been shed only by the heathens or Arians; from this time by
scarce any but the Papacy. In the year 1208 Innocent III.
proclaimed a crusade against them. In June, 1209, the army
assembled at Toulouse; from which time abundance of blood was
shed, and the second army of martyrs began to be added to the
first, who had cried "from beneath the altar." And ever since, the
beast has been warring against the saints, and shedding their blood
like water. And authority was given him over every tribe and
people - Particularly in Europe. And when a way was found by
sea into the East Indies, and the West, these also were brought
under his authority.
8. And all that dwell upon the earth will worship him - All will be
carried away by the torrent, but the little flock of true believers.
The name of these only is written in the Lamb's book of life. And
if any even of these "make shipwreck of the faith," he will blot
them "out of his book;" although they were written therein from
(that is, before) the foundation of the world, chap. xvii, 8.
9. If any one have an ear, let him hear - It was said before, "He
that hath an ear, let him hear." This expression, if any, seems to
imply, that scarce will any that hath an ear be found. Let him hear
- With all attention the following warning, and the whole
description of the beast,
10. If any man leadeth into captivity - God will in due time repay
the followers of the beast in their own kind. Meanwhile, here is
the patience and faithfulness of the saints exercised: their
patience, by enduring captivity or imprisonment; their
faithfulness, by resisting unto blood.
11. And I saw another wild beast - So he is once termed to show
his fierceness and strength, but in all other places, "the false
prophet." He comes to confirm the kingdom of the first beast.
Coming up - After the other had long exercised his authority. Out
of the earth - Out of Asia. But he is not yet come, though he
cannot be far off for he is to appear at the end of the forty-two
months of the first beast. And he had two horns like a lamb - A
mild, innocent appearance. But he spake like a dragon -
Venomous, fiery, dreadful. So do those who are zealous for the
beast.
12. And he exerciseth all the authority of the first wild beast -
Described in the second, fourth, fifth, and seventh verses. chap.
xiii, 2, 3, 5, 7 Before him - For they are both together. Whose
deadly wound was healed - More throughly healed by means of
the second beast.
13. He maketh fire - Real fire. To come down - By the power of
the devil.
14. Before the wild beast - Whose usurped majesty is confirmed
by these wonders. Saying to them - As if it were from God. To
make an image to the wild beast - Like that of Nebuchadnezzar,
whether of gold, silver, or stone. The original image will be set up
where the beast himself shall appoint. But abundance of copies
will be taken, which may be carried into all parts, like those of
Diana of Ephesus.
15. So that the image of the wild beast should speak - Many
instances of this kind have been already among the Papists, as
well as the heathens. And as many as will not worship - When it is
required of them; as it will be of all that buy or sell. Shall be
killed - By this the Pope manifests that he is antichrist, directly
contrary to Christ. It is Christ who shed his own blood; it is
antichrist who sheds the blood of others. And yet, it seems, his
last and most cruel persecution is to come. This persecution, the
reverse of all that preceded, will, as we may gather from many
scriptures, fall chiefly on the outward court worshippers, the
formal Christians. It is probable that few real, inward Christians
shall perish by it: on the contrary, those who "watch and pray
always" shall be "accounted worthy to escape all these things, and
to stand before the Son of man," Luke xxi, 36.
16. On their forehead - The most zealous of his followers will
probably choose this. Others may receive it on their hand.
17. That no man might buy or sell - Such edicts have been
published long since against the poor Vaudois. But he that had the
mark, namely, the name of the first beast, or the number of his
name - The name of the beast is that which he bears through his
whole duration; namely, that of Papa or Pope: the number of his
name is the whole time during which he bears this name.
Whosoever, therefore, receives the mark of the beast does as
much as if he said expressly, "I acknowledge the present Papacy,
as proceeding from God;" or, "I acknowledge that what St.
Gregory VII. has done, according to his legend, (authorized by
Benedict XIII.,) and what has been maintained in virtue thereof,
by his successors to this day, is from God." By the former, a man
hath the name of the beast as a mark; by the latter, the number of
his name. In a word, to have the name of the beast is, to
acknowledge His papal Holiness; to have the number of his name
is, to acknowledge the papal succession. The second beast will
enforce the receiving this mark under the severest penalties.
18. Here is the wisdom - To be exercised. "The patience of the
saints" availed against the power of the first beast: the wisdom
God giveth them will avail against the subtilty of the second. Let
him that hath understanding - Which is a gift of God, subservient
to that wisdom. Count the number of the wild beast - Surely none
can be blamed for attempting to obey this command. For it is the
number of a man - A number of such years as are common among
men. And his number is six hundred and sixty-six years - So long
shall he endure from his first appearing.
XIV
1. And I saw on mount Sion - The heavenly Sion. An hundred
forty-four thousand - Either those out of all mankind who had
been the most eminently holy, or the most holy out of the twelve
tribes of Israel the same that were mentioned, chap. vii, 4, and
perhaps also, chap. xvi, 2. But they were then in the world, and
were sealed in their foreheads, to preserve them from the plagues
that were to follow. They are now in safety, and have the name of
the Lamb and of his Father written on their foreheads, as being the
redeemed of God and of the Lamb, his now unalienable property.
This prophecy often introduces the inhabitants of heaven as a kind
of chorus with great propriety and elegance. The church above,
making suitable reflections on the grand events which are foretold
in this book, greatly serves to raise the attention of real Christians,
and to teach the high concern they have in them. Thus is the
church on earth instructed, animated, and encouraged, by the
sentiments temper, and devotion of the church in heaven.
2. And I heard a sound out of heaven - Sounding clearer and
clearer: first, at a distance, as the sound of many waters or
thunders; and afterwards, being nearer, it was as of harpers
harping on their harps. It sounded vocally and instrumentally at
once.
3. And they - The hundred forty-four thousand-Sing a new song -
and none could learn that song - To sing and play it in the same
manner. But the hundred forty-four thousand who were redeemed
from the earth - From among men; from all sin.
4. These are they who had not been defiled with women - It seems
that the deepest defilement, and the most alluring temptation, is
put for every other. They are virgins - Unspotted souls; such as
have preserved universal purity. These are they who follow the
Lamb - Who are nearest to him. This is not their character, but
their reward Firstfruits - Of the glorified spirits. Who is ambitious
to be of this number?
5. And in their mouth there was found no guile - Part for the
whole. Nothing untrue, unkind, unholy. They are without fault -
Having preserved inviolate a virgin purity both of soul and body.
6. And I saw another angel - A second is mentioned, verse 8; a
third, verse 9. chap. xiv, 8, 9 These three denote great messengers
of God with their assistants; three men who bring messages from
God to men. The first exhorts to the fear and worship of God; the
second proclaims the fall of Babylon; the third gives warning
concerning the beast. Happy are they who make the right use of
these divine messages! Flying - Going on swiftly. In the midst of
heaven - Breadthways. Having an everlasting gospel - Not the
gospel, properly so called; but a gospel, or joyful message, which
was to have an influence on all ages. To preach to every nation,
and tribe, and tongue, and people - Both to Jew and gentile, even
as far as the authority of the beast had extended.
7. Fear God and give glory to him; for the hour of his judgment is
come - The joyful message is properly this, that the hour of God's
judgment is come. And hence is that admonition drawn, Fear God
and give glory to him. They who do this will not worship the
beast, neither any image or idol whatsoever. And worship him
that made - Whereby he is absolutely distinguished from idols of
every kind. The heaven, and the earth, and the sea, and fountains
of water - And they who worship him shall be delivered when the
angels pour out their phials on the earth, sea, fountains of water,
on the sun, and in the air.
8. And another angel followed, saying, Babylon is fallen - With
the overthrow of Babylon, that of all the enemies of Christ, and,
consequently, happier times, are connected. Babylon the great -
So the city of Rome is called upon many accounts. Babylon was
magnificent, strong, proud, powerful. So is Rome also. Babylon
was first, Rome afterwards, the residence of the emperors of the
world. What Babylon was to Israel of old, Roman hath been both
to the literal and spiritual "Israel of God." Hence the liberty of the
ancient Jews was connected with the overthrow of the Babylonish
empire. And when Rome is finally overthrown, then the people of
God will be at liberty. Whenever Babylon is mentioned in this
book, the great is added, to teach us that Rome then commenced
Babylon, when it commenced the great city; when it swallowed
up the Grecian monarchy and its fragments, Syria in particular;
and, in consequence of this, obtained dominion over Jerusalem
about sixty years before the birth of Christ. Then it began, but it
will not cease to be Babylon till it is finally destroyed. Its spiritual
greatness began in the fifth century, and increased from age to
age. It seems it will come to its utmost height just before its final
overthrow. Her fornication is her idolatry; invocation of saints and
angels; worship of images; human traditions; with all that outward
pomp, yea, and that fierce and bloody zeal, wherewith she
pretends to serve God. But with spiritual fornication, as
elsewhere, so in Rome, fleshly fornication is joined abundantly.
Witness the stews there, licensed by the Pope, which are no
inconsiderable branch of his revenue. This is fitly compared, to
wine, because of its intoxicating nature. Of this wine she hath,
indeed, made all nations drink - More especially by her later
missions. We may observe, this making them drink is not ascribed
to the beast, but to Babylon. For Rome itself, the Roman
inquisitions, congregations, and Jesuits, continually propagate the
idolatrous doctrines and practices, with or without the consent of
this or that Pope, who himself is not secure from their censure.
9. And a third angel followed - At no great distance of time.
Saying, If any one worship the wild beast - This worship consists,
partly in an inward submission, a persuasion that all who are
subject to Christ must be subject to the beast or they cannot
receive the influences of divine grace, or, as their expression is,
there is no salvation out of their church; partly in a suitable
outward reverence to the beast himself, and consequently to his
image.
10. He shall drink - With Babylon, chap. xvi, 19. And shall be
tormented - With the beast, chap. xx, 10. In all the scripture there
is not another so terrible threatening as this. And God by this
greater fear arms his servants against the fear of the beast. The
wrath of God, which is poured unmixed - Without any mixture of
mercy; without hope. Into the cup of his indignation - And is no
real anger implied in all this? O what will not even wise men
assert, to serve an hypothesis!
11. And the smoke - From the fire and brimstone wherein they are
tormented. Ascendeth for ever and ever - God grant thou and I
may never try the strict, literal eternity of this torment!
12. Here is the patience of the saints - Seen, in suffering all things
rather than receive this mark. Who keep the commandments of
God - The character of all true saints; and particularly the great
command to believe in Jesus.
13. And I heard a voice - This is most seasonably heard when the
beast is in his highest power and fury. Out of heaven - Probably
from a departed saint. Write - He was at first commanded to write
the whole book. Whenever this is repeated it denotes something
peculiarly observable. Happy are the dead - From henceforth
particularly:
1. Because they escape the approaching calamities:
2. Because they already enjoy so near an approach to glory. Who
die in the Lord - In the faith of the Lord Jesus. For they rest - No
pain, no purgatory follows; but pure, unmixed happiness. From
their labours - And the more labourious their life was, the sweeter
is their rest. How different this state from that of those, verse 11,
chap. xiv, 11 who "have no rest day or night!" Reader, which wilt
thou choose? Their works - Each one's peculiar works. Follow - or
accompany them; that is, the fruit of their works. Their works do
not go before to procure them admittance into the mansions of
joy; but they follow them when admitted.
14. In the following verses, under the emblem of an harvest and a
vintage, are signified two general visitations; first, many good
men are taken from the earth by the harvest; then many sinners
during the vintage. The latter is altogether a penal visitation; the
former seems to be altogether gracious. Here is no reference in
either to the day of judgment, but to a season which cannot be far
off. And I saw a white cloud - An emblem of mercy. And on the
cloud sat one like a son of man - An angel in an human shape,
sent by Christ, the Lord both of the vintage and of the harvest.
Having a golden crown on his head - In token of his high dignity.
And a sharp sickle in his hand - The sharper the welcomer to the
righteous.
15. And another angel came out of the temple - "Which is in
heaven," verse 17. chap. xiv, 17 Out of which came the judgments
of God in the appointed seasons.
16. Crying - By the command of God. Thrust in thy sickle, for the
harvest is ripe - This implies an high degree of holiness in those
good men, and an earnest desire to be with God.
18. And another angel from the altar - Of burnt offering; from
whence the martyrs had cried for vengeance. Who had power over
fire - As "the angel of the waters," chap. xvi, 5, had over water.
Cried, saying, Lop off the clusters of the vine of the earth - All the
wicked are considered as constituting one body.
20. And the winepress was trodden - By the Son of God, chap.
xix, 15. Without the city - Jerusalem. They to whom St. John
writes, when a man said, "The city," immediately understood this.
And blood came out of the winepress, even to the horses' bridles -
So deep at its first flowing from the winepress! One thousand six
hundred furlongs - So far! at least two hundred miles, through the
whole land of Palestine.
XV
1. And I saw seven holy angels having the seven last plagues -
Before they had the phials, which were as instruments whereby
those plagues were to be conveyed. They are termed the last,
because by them the wrath of God is fulfilled - Hitherto. God had
born his enemies with much longsuffering; but now his wrath
goes forth to the uttermost, pouring plagues on the earth from one
end to the other, and round its whole circumference. But, even
after these plagues, the holy wrath of God against his other
enemies does not cease, chap. xx, 15.
2. The song was sung while the angels were coming out, with
their plagues, who are therefore mentioned both before and after
it, verses 1-6. chap. xv, 1-6, And I saw as it were a sea of glass
mingled with fire - It was before "clear as crystal," chap. iv, 6, but
now mingled with fire, which devours the adversaries. And them
that gained, or were gaining, the victory over the wild beast -
More of whom were yet to come. The mark of the beast, the mark
of his name, and the number of his name, seem to mean here
nearly the same thing. Standing at the sea of glass - Which was
before the throne. Having the harps of God - Given by him, and
appropriated to his praise.
3. And they sing the song of Moses - So called, partly from its
near agreement,with the words of that song which he sung after
passing the Red Sea, Exod. xv, 11, and of that which he taught the
children of Israel a little before his death, Deut. xxxii, 3, 4. But
chiefly because Moses was the minister and representative of the
Jewish church, as Christ is of the church universal. Therefore it is
also termed the sons of the Lamb. It consists of six parts, which
answer each other: 1.Great and wonderful are thy 2.For thou only
art gracious. works, Lord God Almighty. 3.Just and true are thy
ways, O 4. For all the nations shall come King of the nations. and
worship before thee. 5.Who would not fear thee, O 6.For thy
judgments are made Lord, and glorify thy name? manifest. We
know and acknowledge that all thy works in and toward all the
creatures are great and wonderful; that thy ways with all the
children of men, good and evil, are just and true. For thou only art
gracious - And this grace is the spring of all those wonderful
works, even of his destroying the enemies of his people.
Accordingly in Psalm cxxxvi, 1-26., that clause, "For his mercy
endureth for ever," is subjoined to the thanksgiving for his works
of vengeance as well as for his delivering the righteous. For all the
nations shall come and worship before thee - They shall serve thee
as their king with joyful reverence. This is a glorious testimony of
the future conversion of all the heathens. The Christians are now a
little flock: they who do not worship God, an immense multitude.
But all the nations shall come, from all parts of the earth, to
worship him and glorify his name. For thy judgments are made
manifest - And then the inhabitants of the earth will at length
learn to fear him.
5. After these things the temple of the tabernacle of the testimony
- The holiest of all. Was opened - Disclosing a new theatre for the
coming forth of the judgments of God now made manifest.
6. And the seven angels came out of the temple - As having
received their instructions from the oracle of God himself. St.
John saw them in heaven, verse 1, chap. xv, 1 before they went
into the temple. They appeared in habits like those the high priest
wore when he went into the most holy place to consult the oracle.
In this was the visible testimony of God's presence. Clothed in
pure white linen - Linen is the habit of service and attendance.
Pure - unspotted, unsullied. White - Or bright and shining, which
implies much more than bare innocence. And having their breasts
girt with golden girdles - In token of their high dignity and
glorious rest.
7. And one of the four living creatures gave the seven angels -
After they were come out of the temple. Seven golden phials - Or
bowls. The Greek word signifies vessels broader at the top than at
the bottom. Full of the wrath of God, who liveth for ever and ever
- A circumstance which adds greatly to the dreadfulness of his
wrath.
8. And the temple was filled with smoke - The cloud of glory was
the visible manifestation of God's presence in the tabernacle and
temple. It was a sign of protection at erecting the tabernacle and at
the dedication of the temple. But in the judgment of Korah the
glory of the Lord appeared, when he and his companions were
swallowed up by the earth. So proper is the 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 glorified. And
none - Not even of those who ordinarily stood before God. Could
go into the temple - That is, into the inmost part of it. Till the
seven plagues of the seven angels were fulfilled - Which did not
take up a long time, like the seven trumpets, but swiftly followed
each other.
XVI
1. Pour out the seven phials - The epistles to the seven churches
are divided into three and four: the seven seals, and so the
trumpets and phials, into four and three. The trumpets gradually,
and in a long tract of time, overthrow the kingdom of the world:
the phials destroy chiefly the beast and his followers, with a swift
and impetuous force. The four first affect the earth, the sea, the
rivers, the sun; the rest fall elsewhere, and are much more terrible.
2. And the first went - So the second, third, &c., without adding
angel, to denote the utmost swiftness; of which this also is a
token, that there is no period of time mentioned in the pouring out
of each phial. They have a great resemblance to the plagues of
Egypt, which the Hebrews generally suppose to have been a
month distant from each other. Perhaps so may the phials; but
they are all yet to come. And poured out his phial upon the earth -
Literally taken. And there came a grievous ulcer - As in Egypt,
Exod. ix, 10, 11. On the men who had the mark of the wild beast -
All of them, and them only. All those plagues seem to be
described in proper, not figurative, words.
3. The second poured out his phial upon the sea - As opposed to
the dry land. And it become blood, as of a dead man - Thick,
congealed, and putrid. And every living soul - Men, beasts, and
fishes, whether on or in the sea, died.
4. The third poured out his phial on the rivers and fountains of
water - Which were over all the earth. And they became blood -
So that none could drink thereof.
5. The Gracious one - So he is styled when his judgments are
abroad, and that with a peculiar propriety. In the beginning of the
book he is termed "The Almighty." In the time of his patience, he
is praised for his power, which otherwise might then be less
regarded. In the time of his taking vengeance, for his mercy. Of
his power there could then be no doubt.
6. Thou hast given then, blood to drink - Men do not drink out of
the sea, but out of fountains and rivers. Therefore this is fitly
added here. They are worthy - Is subjoined with a beautiful
abruptness.
7. Yea - Answering the angel of the waters, and affirming of
God's judgments in general, what he had said of one particular
judgment.
8. The fourth poured out his phial upon the sun - Which was
likewise affected by the fourth trumpet. There is also a plain
resemblance between the first, second, and third phials, and the
first, second, and third trumpet. And it was given him - The angel.
To scorch the men - Who had the mark of the beast. With fire - As
well as with the beams of the sun. So these four phials affected
earth, water, fire, and air.
9. And the men blasphemed God, who had power over these
plagues - They could not but acknowledge the hand of God, yet
did they harden themselves against him.
10. The four first phials are closely connected together; the fifth
concerns the throne of the beast, the sixth the Mahometans, the
seventh chiefly the heathens. The four first phials and the four
first trumpets go round the whole earth; the three last phials and
the three last trumpets go lengthways over the earth in a straight
line. The fifth poured out his phial upon the throne of the wild
beast - It is not said, "on the beast and his throne." Perhaps the sea
will then be vacant. And his kingdom was darkened - With a
lasting, not a transient, darkness. However the beast as yet has his
kingdom. Afterward the woman sits upon the beast. and then it is
said, "The wild beast is not," chap. xvii, 3, 7, 8.
11. And they - His followers. Gnawed their tongues - Out of
furious impatience. Because of their pains and because of their
ulcers - Now mentioned together, and in the plural number, to
signify that they were greatly heightened and multiplied.
12. And the sixth poured out his phial upon the great river
Euphrates - Affected also by the sixth trumpet. And the water of it
- And of all the rivers that flow into it. Was dried up - The far
greater part of the Turkish empire lies on this side the Euphrates.
The Romish and Mahometan affairs ran nearly parallel to each
other for several ages. In the seventh century was Mahomet
himself; and, a little before him, Boniface III., with his universal
bishopric. In the eleventh, both the Turks and Gregory VII.
carried all before them. In the year 1300, Boniface appeared with
his two swords at the newly-erected jubilee. In the self-same year
arose the Ottoman Porte; yea, and on the same day. And here the
phial, poured out on the throne of the beast, is immediately
followed by that poured out on the Euphrates; that the way of the
kings from the east might be prepared - Those who lie east from
the Euphrates, in Persia, India, &c., who will rush blindfold upon
the plagues which are ready for them, toward the Holy Land,
which lies west of the Euphrates.
13. Out of the mouth of the dragon, the wild beast, and the false
prophet - It seems, the dragon fights chiefly against God; the
beast, against Christ; the false prophet, against the Spirit of truth;
and that the three unclean spirits which come from them, and
exactly resemble them, endeavour to blacken the works of
creation, of redemption, and of sanctification. The false prophet -
So is the second beast frequently named, after the kingdom of the
first is darkened; for he can then no longer prevail by main
strength, and so works by lies and deceit. Mahomet was first a
false prophet, and afterwards a powerful prince: but this beast was
first powerful as a prince; afterwards a false prophet, a teacher of
lies. Like frogs - Whose abode is in fens, marshes, and other
unclean places. To the kings of the whole world - Both
Mahometan and pagan. To gather them - To the assistance of their
three principals.
15. Behold, I come as a thief - Suddenly, unexpectedly. Observe
the beautiful abruptness. I - Jesus Christ. Hear him. Happy is he
that watcheth. - Looking continually for him that "cometh
quickly." And keepeth on his garments - Which men use to put off
when they sleep. Lest he walk naked, and they see his shame -
Lest he lose the graces which he takes no care to keep, and others
see his sin and punishment.
16. And they gathered them together to Armageddon - Mageddon,
or Megiddo, is frequently mentioned in the Old Testament.
Armageddon signifies the city or the mountain of Megiddo; to
which the valley of Megiddo adjoined. This was a place well
known in ancient times for many memorable occurrences; in
particular, the slaughter of the kings of Canaan, related, Judg. v,
19. Here the narrative breaks off. It is resumed, chap. xix, 19.
17. And the seventh poured out his phial upon the air - Which
encompasses the whole earth. This is the most weighty phial of
all, and seems to take up more time than any of the preceding. It is
done - What was commanded, verse
1. chap. xvi, 1 The phials are poured out.
18. A great earthquake, such as had not been since men were upon
the earth - It was therefore a literal, not figurative, earthquake.
19. And the great city - Namely, Jerusalem, here opposed to the
heathen cities in general, and in particular to Rome. And the cities
of the nations fell - Were utterly overthrown. And Babylon was
remembered before God - He did not forget the vengeance which
was due to her, though the execution of it was delayed.
20. Every island and mountain was "moved out of its place,"
chap. vi, 14; but here they all flee away. What a change must this
make in the face of the terraqueous globe! And yet the end of the
world is not come.
21. And a great hail falleth out of heaven - From which there was
no defense. From the earthquake men would fly into the fields;
but here also they are met by the hail: nor were they secure if they
returned into the houses, when each hail-stone weighed sixty
pounds.
XVII
1. And there came one of the seven angels, saying, Come hither -
This relation concerning the great whore, and that concerning the
wife of the Lamb, chap. xxi, 9, 10, have the same introduction, in
token of the exact opposition between them. I will show thee the
judgment of the great whore - Which is now circumstantially
described. That sitteth as a queen - In pomp, power, ease, and
luxury. Upon many waters - Many people and nations, verse 15.
chap. xvii, 15
2. With whom the kings of the earth - Both ancient and modern,
for many ages. Have committed fornication - By partaking of her
idolatry and various wickedness. And the inhabitants of the earth -
The common people. Have been made drunk with the wine of her
fornication - No wine can more thoroughly intoxicate those who
drink it, than false zeal does the followers of the great whore.
3. And he carried me away - In the vision. Into a wilderness - The
campagna di Romansa, the country round about Rome, is now a
wilderness, compared to what it was once. And I saw a woman -
Both the scripture and other writers frequently represent a city
under this emblem. Sitting upon a scarlet wild beast - The same
which is described in the thirteenth chapter. chap. xiii, 1-18 But
he was there described as he carried on his own designs only:
here, as he is connected with the whore. There is, indeed, a very
close connection between them; the seven heads of the beast
being "seven hills on which the woman sitteth." And yet there is a
very remarkable difference between them, - between the papal
power and the city of Rome. This woman is the city of Rome,
with its buildings and inhabitants; especially the nobles. The
beast, which is now scarlet-coloured, (bearing the bloody livery,
as well as the person, of the woman,) appears very different from
before. Therefore St. John says at first sight, I saw a beast, not the
beast, full of names of blasphemy - He had' before "a name of
blasphemy upon his head," chap. xiii, i, now he has many. From
the time of Hildebrand, the blasphemous titles of the Pope have
been abundantly multiplied. Having seven heads - Which reach in
a succession from his ascent out of the sea to his being cast into
the lake of fire. And ten horns - Which are contemporary with
each other, and belong to his last period.
4. And the woman was arrayed - With the utmost pomp and
magnificence. In purple and scarlet - These were the colours of
the imperial habit: the purple, in times of peace; and the scarlet, in
times of war. Having in her hand a golden cup - Like the ancient
Babylon, Jer. li, 7. Full of abominations - The most abominable
doctrines as well as practices.
5. And on her forehead a name written - Whereas the saints have
the name of God and the Lamb on their foreheads. Mystery - This
very word was inscribed on the front of the Pope's mitre, till some
of the Reformers took public notice of it. Babylon the great -
Benedict XIII., in his proclamation of the jubilee, A.D. 1725,
explains this sufficiently. His words are, "To this holy city,
famous for the memory of so many holy martyrs, run with
religious alacrity. Hasten to the place which the Lord hath chose.
Ascend to this new Jerusalem, whence the law of the Lord and the
light of evangelical truth hath flowed forth into all nations, from
the very first beginning of the church: the city most rightfully
called 'The Palace,' placed for the pride of all ages, the city of the
Lord, the Sion of the Holy One of Israel. This catholic and
apostolical Roman church is the head of the world, the mother of
all believers, the faithful interpreter of God and mistress of all
churches." But God somewhat varies the style. The mother of
harlots - The parent, ringleader, patroness, and nourisher of many
daughters, that losely copy after her. And abominations - Of every
kind, spiritual and fleshly. Of the earth - In all lands. In this
respect she is indeed catholic or universal.
6. And I saw the woman drunk with the blood of the saints - So
that Rome may well be called, "The slaughter-house of the
martyrs." She hath shed much Christian blood in every age; but at
length she is even drunk with it, at the time to which this vision
refers. The witnesses of Jesus - The preachers of his word. And I
wondered exceedingly - At her cruelty and the patience of God.
7. I will tell thee the mystery - The hidden meaning of this.
8. The beast which thou sawest (namely, verse 3) chap. xvii, 3
was, &c. This is a very observable and punctual description of the
beast, verses 8,
10, 11. chap. xvii, 8, 10, 11 His whole duration is here divided
into three periods, which are expressed in a fourfold manner.
I. He,
1. Was; 2 And is not;
3. And will ascend out of the bottomless pit, and go into perdition.
II. He,
1. Was;
2. And is not;
3. And will be again.
III. The seven heads are seven hills and seven kings:
1. Five are fallen;
2. One is;
3. The other is not come; and when he cometh, he must continue a
short space.
IV. He,
1. Was;
2. And is not; 3 Even he is the eighth, and is one of the seven, and
goeth into perdition. The first of these three is described in the
thirteenth chapter. chap. xiii, 1-18 This was past when the angel
spoke to St. John. The second was then in its course; the third woe
to come. And is not - The fifth phial brought darkness upon his
kingdom: the woman took this advantage to seat herself upon him.
Then it might be said, He is not. Yet shall he afterwards ascend
out of the bottomless pit - Arise again with diabolical strength and
fury. But he will not reign long: soon after his ascent he goeth into
perdition for ever.
9. Here is the mind that hath wisdom - Only those who are wise
will understand this. The seven heads are seven hills.
10. And they are seven kings - Anciently there were royal palaces
on all the seven Roman bills. These were the Palatine, Capitoline,
Coelian, Exquiline, Viminal, Quirinal, Aventine hills. But the
prophecy respects the seven hills at the time of the beast, when the
Palatine was deserted and the Vatican in use. Not that the seven
heads mean hills distinct from kings; but they have a compound
meaning, implying both together. Perhaps the first head of the
beast is the Coelian hill, and on it the Lateran, with Gregory
VII. and his successors; the second, the Vatican with the church of
St. Peter, chosen by Boniface VIII. the third, the Quirinal, with
the church of St. Mark, and the Quirinal palace built by Paul II.
and the fourth, the Exquiline hill, with the temple of St. Maria
Maggiore, where Paul V. reigned. The fifth will be added
hereafter. Accordingly, in the papal register, four periods are
observable since Gregory VII. In the first almost all the bulls
made in the city are dated in the Lateran; in the second, at St.
Peter's; in the third, at St. Mark's, or in the Quirinal; in the fourth,
at St. Maria Maggiore. But no fifth, sixth, or seventh hill has yet
been the residence of any Pope. Not that the hill was deserted,
when another was made the papal residence; but a new one was
added to the other sacred palaces. Perhaps the times hitherto
mentioned might be fixed thus:- 1058. Wings are given to the
woman. 1077. The beast ascends out of the sea. 1143. The forty-
two months begin. 1810. The forty-two months end. 1832. The
beast ascends out of the bottomless pit. 1836. The beast finally
overthrown. The fall of those five kings seems to imply, not only
the death of the Popes who reigned on those hills, but also such a
disannulling of all they had done there, that it will be said, The
beast is not; the royal power, which had so long been lodged in
the Pope, being then transferred to the city. One is, the other is not
yet come - These two are remarkably distinguished from the five
preceding, whom they succeed in their turns. The former of them
will continue not a short space, as may be gathered from what is
said of the latter: the former is under the government of Babylon;
the latter is with the beast. In this second period, one is, at the
same time that the beast is not. Even then there will be a Pope,
though not with the power which his predecessors had. And he
will reside on one of the remaining hills, leaving the seventh for
his successor.
11. And the wild beast that was, and is not, even he is the eighth -
When the time of his not being is over. The beast consists, as it
were, of eight parts. The seven heads are seven of them; and the
eighth is his whole body, or the beast himself. Yet the beast
himself, though he is in a sense termed the eighth, is of the seven,
yea, contains them all. The whole succession of Popes from
Gregory VII. are undoubtedly antichrist. Yet this hinders not, but
that the last Pope in this succession will be more eminently the
antichrist, the man of sin, adding to that of his predecessors a
peculiar degree of wickedness from the bottomless pit. This
individual person, as Pope, is the seventh head of the beast; as the
man of sin, he is the eighth, or the beast himself.
12. The ten horns are ten kings - It is nowhere said that these
horns are on the beast, or on his heads. And he is said to have
them, not as he is one of the seven, but as he is the eighth. They
are ten secular potentates, contemporary with, not succeeding,
each other, who receive authority as kings with the beast,
probably in some convention, which, after a very short space, they
will deliver up to the beast. Because of their short continuance,
only authority as kings, not a kingdom, is ascribed to them. While
they retain this authority together with the beast, he will be
stronger than ever before; but far stronger still, when their power
is also transferred to him.
13. In the thirteenth and fourteenth verses chap. xvii, 13, 14 is
summed up what is afterwards mentioned, concerning the horns
and the beast, in this and the two following chapters. These have
one mind, and give - They all, with one consent, give their warlike
power and royal authority to the wild beast.
14. These - Kings with the beast. He is Lord of lords - Rightful
sovereign of all, and ruling all things well. And King of kings - As
a king he fights with and conquers all his enemies. And they that
are with him - Beholding his victory, are such as were, while in
the body, called, by his word and Spirit. And chosen - Taken out
of the world, when they were enabled to believe in him. And
faithful - Unto death.
15. People, and multitudes, and nations, and tongues - It is not
said tribes: for Israel hath nothing to do with Rome in particular.
16. And shall eat her flesh - Devour her immense riches.
17. For God hath put it into their heart - Which indeed no less
than almighty power could have effected. To execute his sentence
- till the words of God - Touching the overthrow of all his
enemies, should be fulfilled.
18. The woman is the great city, which reigneth - Namely, while
the beast "is not," and the woman "sitteth upon him."
XVIII
1. And I saw another angel coming down out of heaven - Termed
another, with respect to him who "came down out of heaven,"
chap. x, 1. And the earth was enlightened with his glory - To
make his coming more conspicuous. If such be the lustre of the
servant, what images can display the majesty of the Lord, who has
"thousand thousands" of those glorious attendants "ministering to
him, and ten thousand times ten thousand standing before him?"
2. And he cried, Babylon is fallen - This fall was mentioned
before, chap. xiv, 8; but is now declared at large. And is become
an habitation - A free abode. Of devils, and an hold - A prison. Of
every unclean spirit - Perhaps confined there where they had once
practiced all uncleanness, till the judgment of the great day. How
many horrid inhabitants hath desolate Babylon! of invisible
beings, devils, and unclean spirits; of visible, every unclean beast,
every filthy and hateful bird. Suppose, then, Babylon to mean
heathen Rome; what have the Romanists gained, seeing from the
time of that destruction, which they say is past, these are to be its
only inhabitants for ever.
4. And I heard another voice - Of Christ, whose people, secretly
scattered even there, are warned of her approaching destruction.
That ye be not partakers of her sins - That is, of the fruits of them.
What a remarkable providence it was that the Revelation was
printed in the midst of Spain, in the great Polyglot Bible, before
the Reformation! Else how much easier had it been for the Papists
to reject the whole book, than it is to evade these striking parts of
it.
5. Even to heaven - An expression which implies the highest guilt.
6. Reward her - This God speaks to the executioners of his
vengeance. Even as she hath rewarded - Others; in particular, the
saints of God. And give her double - This, according to the
Hebrew idiom, implies only a full retaliation.
7. As much as she hath glorified herself - By pride, and pomp, and
arrogant boasting. And lived deliciously - In all kinds of elegance,
luxury, and wantonness. So much torment give her -
Proportioning the punishment to the sin. Because she saith in her
heart - As did ancient Babylon, Isai xlvii, 8, 9. I sit - Her usual
style. Hence those expressions, "The chair, the seat of Rome: he
sat so many years." As a queen - Over many kings, "mistress of
all churches; the supreme; the infallible; the only spouse of Christ;
out of which there is no salvation." And am no widow - But the
spouse of Christ. And shall see no sorrow - From the death of my
children, or any other calamity; for God himself will defend "the
church."
8. Therefore - as both the natural and judicial consequence of this
proud security Shall her plagues come - The death of her children,
with an incapacity of bearing more. Sorrow - of every kind. And
famine - In the room of luxurious plenty: the very things from
which she imagined herself to be most safe. For strong is the Lord
God who judgeth her - Against whom therefore all her strength,
great as it is, will not avail.
10. Thou strong city - Rome was anciently termed by its
inhabitants, Valentia, that is, strong. And the word Rome itself, in
Greek, signifies strength. This name was given it by the Greek
strangers.
12. Merchandise of gold, &c. - Almost all these are still in use at
Rome, both in their idolatrous service, and in common life. Fine
linen - The sort of it mentioned in the original is exceeding costly.
Thyine wood - A sweet-smelling wood not unlike citron, used in
adorning magnificent palaces. Vessels of most precious wood -
Ebony, in particular, which is often mentioned with ivory: the one
excelling in whiteness, the other in blackness; and both in
uncommon smoothness.
13. Amomum - A shrub whose wood is a fine perfume. And
beasts - Cows and oxen. And of chariots - a purely Latin word is
here inserted in the Greek. This St. John undoubtedly used on
purpose, in describing the luxury of Rome. And of bodies - A
common term for slaves. And souls of men - For these also are
continually bought and sold at Rome. And this of all others is the
most gainful merchandise to the Roman traffickers.
14. And the fruits - From what was imported they proceed to the
domestic delicates of Rome; none of which is in greater request
there, than the particular sort which is here mentioned. The word
properly signifies, pears, peaches, nectarines, and all of the apple
and plum kinds. And all things that are dainty - To the taste. And
splendid - To the sight; as clothes, buildings, furniture.
19. And they cast dust on their heads - As mourners. Most of the
expressions here used in describing the downfall of Babylon are
taken from Ezekiel's description of the downfall of Tyre, Ezek.
xxvi, 1 - Ezek. xxviii, 19.
20. Rejoice over her, thou heaven - That is, all the inhabitants of
it; and more especially, ye saints; and among the saints still more
eminently, ye apostles and prophets.
21. And a mighty angel took up a stone, and threw it into the sea -
By a like emblem Jeremiah fore-showed the fall of the Chaldean
Babylon, Jer. li, 63, 64.
22. And the voice of harpers - Players on stringed instruments.
And musicians - Skilful singers in particular. And pipers - Who
played on flutes, chiefly on mournful, whereas trumpeters played
on joyful, occasions. Shall be heard no more in thee; and no
artificer - Arts of every kind, particularly music, sculpture,
painting, and statuary, were there carried to their greatest height.
No, nor even the sound of a mill-stone shall be heard any more in
thee - Not only the arts that adorn life, but even those
employments without which it cannot subsist, will cease from
thee for ever. All these expressions denote absolute and eternal
desolation. The voice of harpers - 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 people: marriages, in which lamps and songs were known
ceremonies, are the means of peopling cities, as new births supply
the place of those that die. The desolation of Rome is therefore
described in such a manner, as to show that neither rich nor poor,
neither persons of middle rank, nor those of the lowest condition,
should be able to live there any more. Neither shall it be repeopled
by new marriages, but remain desolate and uninhabited for ever.
23. For thy merchants were the great men of the earth - A
circumstance which was in itself indifferent, and yet led them into
pride, luxury, and numberless other sins.
24. And in her was found the blood of the prophets and saints -
The same angel speaks still, yet he does not say "in thee," but in
her, now so sunk as not to hear these last words. And of all that
had been slain - Even before she was built. See Matt. xxiii, 35.
There is no city under the sun which has so clear a title to catholic
blood-guiltiness as Rome. The guilt of the blood shed under the
heathen emperors has not been removed under the Popes, but
hugely multiplied. Nor is Rome accountable only for that which
hath been shed in the city, but for that shed in all the earth. For at
Rome under the Pope, as well as under the heathen emperors,
were the bloody orders and edicts given: and whereever the blood
of holy men was shed, there were the grand rejoicings for it. And
what immense quantities of blood have been shed by her agents!
Charles IX., of France, in his letter to Gregory XIII., boasts, that
in and not long after the massacre of Paris, he had destroyed
seventy thousand Hugonots. Some have computed, that, from the
year 1518, to 1548, fifteen millions of Protestants have perished
by the Inquisition. This may be overcharged; but certainly the
number of them in those thirty years, as well as since, is almost
incredible. To these we may add innumerable martyrs, in ancient,
middle, and late ages, in Bohemia, Germany, Holland, France,
England, Ireland, and many other parts of Europe, Afric, and
Asia.
XIX
1. I heard a loud voice of a great multitude - Whose blood the
great whore had shed. Saying, Hallelujah - This Hebrew word
signifies, Praise ye Jah, or Him that is. God named himself to
Moses, EHEIEH, that is, I will be, Exod. iii, 14; and at the same
time, "Jehovah," that is, "He that is, and was, and is to come:"
during the trumpet of the seventh angel, he is styled, "He that is
and was," chap. xvi, 5; and not "He that is to come;" because his
long-expected coming is under this trumpet actually present. At
length he is styled, "Jah," "He that is;" the past together with the
future being swallowed up in the present, the former things being
no more mentioned, for the greatness of those that now are. This
title is of all others the most peculiar to the everlasting God. The
salvation - Is opposed to the destruction which the great whore
had brought upon the earth. His power and glory - Appear from
the judgment executed on her, and from the setting up his
kingdom to endure through all ages.
2. For true and righteous are his judgments - Thus is the cry of the
souls under the altar changed into a song of praise.
4. And the four and twenty elders, and the four living creatures
felt down - The living creatures are nearer the throne than the
elders. Accordingly they are mentioned before them, with the
praise they render to God, chap. iv, 9, 10; v, 8, 14; inasmuch as
there the praise moves from the center to the circumference. But
here, when God's judgments are fulfilled, it moves back from the
circumference to the center. Here, therefore, the four and twenty
elders are named before the living creatures.
5. And a voice came forth from the throne - Probably from the
four living creatures, saying, Praise our God - The occasion and
matter of this song of praise follow immediately after, verses 6,
&c.; God was praised before, for his judgment of the great whore,
verses 1-4. chap. xix, 1-4 Now for that which follows it: for that
the Lord God, the Almighty, takes the kingdom to himself, and
avenges himself on the rest of his enemies. Were all these
inhabitants of heaven mistaken? If not, there is real, yea, and
terrible anger in God.
6. And I heard the voice of a great multitude. So all his servants
did praise him. The Almighty reigneth - More eminently and
gloriously than ever before.
7. The marriage of the Lamb is come - Is near at hand, to be
solemnized speedily. What this implies, none of "the spirits of just
men," even in paradise, yet know. O what things are those which
are yet behind! And what purity of heart should there be, to
meditate upon them! And his wife hath made herself ready - Even
upon earth; but in a far higher sense, in that world. After a time
allowed for this, the new Jerusalem comes down, both made ready
and adorned, chap. xxi, 2.
8. And it is given to her - By God. The bride is all holy men, the
whole invisible church. To be arrayed in fine linen, white and
clean - This is an emblem of the righteousness of the saints - Both
of their justification and sanctification.
9. And he - The angel, saith to me, Write - St. John seems to have
been so amazed at these glorious sights, that he needeth to be
reminded of this. Happy are they who are invited to the marriage
supper of the Lamb - Called to glory. And he saith - After a little
pause.
10. And I fell before his feet to worship him - It seems, mistaking
him for the angel of the covenant. But he saith, See thou do it not
- In the original, it is only, See not, with a beautiful abruptness. To
pray to or worship the highest creature is flat idolatry. I am thy
fellowservant and of thy brethren that have the testimony of Jesus
- I am now employed as your fellowservant, to testify of the Lord
Jesus, by the same Spirit which inspired the prophets of old.
11. And I saw the heaven opened - This is a new and peculiar
opening of it, in order to show the magnificent expedition of
Christ and his attendants, against his great adversary. And behold
a white horse - Many little regarded Christ, when he came meek,
"riding upon an ass;" but what will they say, when he goes forth
upon his white horse, with the sword of his mouth? White - Such
as generals use in solemn triumph. And he that sitteth on him,
called Faithful - In performing all his promises. And True - In
executing all his threatenings. And in righteousness - With the
utmost justice. He judgeth and maketh war - Often the sentence
and execution go together.
12. And his eyes are a flame of fire - They were said to be as or
like a flame of fire, before, chap. i, 14; an emblem of his
omniscience. And upon his head are many diadems - For he is
king of all nations. And he hath a name written, which none
knoweth but himself - As God he is incomprehensible to every
creature.
13. And he is clothed in a vesture dipped in blood - The blood of
the enemies he hath already conquered. Isaiah lxiii, 1, &c.
15. And he shall rule them - Who are not slain by his sword. With
a rod of iron - That is, if they will not submit to his golden
scepter. And he treadeth the wine press of the wrath of God - That
is, he executes his judgments on the ungodly. This ruler of the
nations was born (or appeared as such) immediately after the
seventh angel began to sound. He now appears, not as a child, but
as a victorious warrior. The nations have long ago felt his "iron
rod," partly while the heathen Romans, after their savage
persecution of the Christians, themselves groaned under
numberless plagues and calamities, by his righteous vengeance;
partly, while other heathens have been broken in pieces by those
who bore the Christian name. For although the cruelty, for
example, of the Spaniards in America, was unrighteous and
detestable, yet did God therein execute his righteous judgment on
the unbelieving nations; but they shall experience his iron rod as
they never did yet, and then will they all return to their rightful
Lord.
16. And he hath on his vesture and on his thigh - That is, on the
part of his vesture which is upon his thigh. A name written - It
was usual of old, for great personages in the eastern countries, to
have magnificent titles affixed to their garments.
17. Gather yourselves together to the great supper of God - As to
a great feast, which the vengeance of God will soon provide; a
strongly figurative expression, (taken from Ezek. xxxix, 17,)
denoting the vastness of the ensuing slaughter.
19. And I saw the kings of the earth - The ten kings mentioned
chap. xvii, 12; who had now drawn the other kings of the earth to
them, whether Popish, Mahometan, or pagan. Gathered together
to make war with him that sat upon the horse - All beings, good
and evil, visible and invisible, will be concerned in this grand
contest. See Zech. xiv, 1, &c.
20. The false prophet, who had wrought the miracles before him -
And therefore shared in his punishment; these two ungodly men
were cast alive - Without undergoing bodily death. Into the lake
of fire - And that before the devil himself, chap. xx, 10. Here is
the last of the beast. After several repeated strokes of
omnipotence, he is gone alive into hell. There were two that went
alive into heaven; perhaps there are two that go alive into hell. It
may be, Enoch and Elijah entered at once into glory, without first
waiting in paradise; the beast and the false prophet plunge at once
into the extremest degree of torment, without being reserved in
chains of darkness till the judgment of the great day. Surely, none
but the beast of Rome would have hardened himself thus against
the God he pretended to adore, or refused to have repented under
such dreadful, repeated visitations! Well is he styled a beast, from
his carnal and vile affections; a wild beast, from his savage and
cruel spirit! The rest were slain - A like difference is afterwards
made between the devil, and Gog and Magog, chap. xx, 9, 10.
21. Here is a most magnificent description of the overthrow of the
beast and his adherents. It has, in particular, one exquisite beauty;
that, after exhibiting the two opposite armies, and all the
apparatus for a battle, verses 11-19; chap. xix, 11-19 then follows
immediately, verse 20, xix, 20 the account of the victory, without
one word of an engagement or fighting. Here is the most exact
propriety; for what struggle can there be between omnipotence,
and the power of all the creation united against it! Every
description must have fallen short of this admirable silence.
XX
1. And I saw an angel decending out of heaven - Coming down
with a commission from God. Jesus Christ himself overthrew the
beast: the proud dragon shall be bound by an angel; even as he
and his angels were cast out of heaven by Michael and his angels.
Having the key of the bottomless pit - Mentioned before, chap. ix,
1. And a great chain in his hand - The angel of the bottomless pit
was shut up therein before the beginning of the first woe. But it is
now first that Satan, after he had occasioned the third woe, is both
chained and shut up.
2. And he laid hold on the dragon - With whom undoubtedly his
angels were now cast into the bottomless pit, as well as finally
"into everlasting fire," Matt. xxv, 41. And bound him a thousand
years - That these thousand do not precede, or run parallel with,
but wholly follow, the times of the beast, may manifestly appear,
1. From the series of the whole book, representing one continued
chain of events.
2. From the circumstances which precede. The woman's bringing
forth is followed by the casting of the dragon out of heaven to the
earth. With this is connected the third woe, whereby the dragon
through, and with, the beast, rages horribly. At the conclusion of
the third woe the beast is overthrown and cast into "the lake of
fire." At the same time the other grand enemy, the dragon, shall
be bound and shut up.
3. These thousand years bring a new, full, and lasting immunity
from all outward and inward evils, the authors of which are now
removed, and an affluence of all blessings. But such time the
church has never yet seen. Therefore it is still to come.
4. These thousand years are followed by the last times of the
world, the letting loose of Satan, who gathers together Gog and
Magog, and is thrown to the beast and false prophet "in the lake of
fire." Now Satan's accusing the saints in heaven, his rage on earth,
his imprisonment in the abyss, his seducing Gog and Magog, and
being cast into the lake of fire, evidently succeed each other.
5. What occurs from chap. xx, 11 - chap. xxii, 5, manifestly
follows the things related in the nineteenth chapter. The thousand
years came between; whereas if they were past, neither the
beginning nor the end of them would fall within this period. In a
short time those who assert that they are now at hand will appear
to have spoken the truth. Meantime let every man consider what
kind of happiness he expects therein. The danger does not lie in
maintaining that the thousand years are yet to come; but in
interpreting them, whether past or to come, in a gross and carnal
sense. The doctrine of the Son of God is a mystery. So is his
cross; and so is his glory. In all these he is a sign that is spoken
against. Happy they who believe and confess him in all!
3. And set a seal upon him - How far these expressions are to be
taken literally, how far figuratively only, who can tell? That he
might deceive the nations no more - One benefit only is here
expressed, as resulting from the confinement of Satan. But how
many and great blessings are implied! For the grand enemy being
removed, the kingdom of God holds on its uninterrupted course
among the nations; and the great mystery of God, so long foretold,
is at length fulfilled; namely, when the beast is destroyed and
Satan bound. This fulfilment approaches nearer and nearer; and
contains things of the utmost importance, the knowledge of which
becomes every day more distinct and easy. In the mean time it is
highly necessary to guard against the present rage and subtilty of
the devil. Quickly he will be bound: when he is loosed again, the
martyrs will live and reign with Christ. Then follow his coming in
glory, the new heaven, new earth, and new Jerusalem. The
bottomless pit is properly the devil's prison; afterwards he is cast
into the lake of fire. He can deceive the nations no more till the
"thousand years," mentioned before, verse 2, chap. xx, 2 are
fulfilled. Then he must be loosed - So does the mysterious
wisdom of God permit. For a small time - Small comparatively:
though upon the whole it cannot be very short, because the things
to be transacted therein, verses 8, 9, chap. xx, 8, 9 must take up a
considerable space. We are very shortly to expect, one after
another, the calamities occasioned by the second beast, the harvest
and the vintage, the pouring out of the phials, the judgment of
Babylon, the last raging of the beast and his destruction, the
imprisonment of Satan. How great things these! and how short the
time! What is needful for us? Wisdom, patience, faithfulness,
watchfulness. It is no time to settle upon our lees. This is not, if it
be rightly understood, an acceptable message to the wise, the
mighty, the honourable, of this world. Yet that which is to be
done, shall be done: there is no counsel against the Lord.
4. And I saw thrones - Such as are promised the apostles, Matt.
xix, 28; Luke xxii, 30. And they - Namely, the saints, whom St.
John saw at the same time, Dan. vii, 22, sat upon them; and
Judgment was given to them. 1 Cor. vi, 2. Who, and how many,
these are, is not said. But they are distinguished from the souls, or
persons, mentioned immediately after; and from the saints already
raised. And I saw the souls of those who had been beheaded -
With the axe: so the original word signifies. One kind of death,
which was particularly inflicted at Rome, is mentioned for all. For
the testimony of Jesus, and for the word of God - The martyrs
were sometimes killed for the word of God in general; sometimes
particularly for the testimony of Jesus: the one, while they refused
to worship idols; the other, while they confessed the name of
Christ. And those who had not worshipped the wild beast, nor his
image - These seem to be a company distinct from those who
appeared, chap. xv, 2. Those overcame, probably, in such contests
as these had not. Before the number of the beast was expired, the
people were compelled to worship him, by the most dreadful
violence. But when the beast "was not," they were only seduced
into it by the craft of the false prophet. And they lived - Their
souls and bodies being re-united. And reigned with Christ - Not
on earth, but in heaven. The "reigning on earth" mentioned, chap.
xi, 15, is quite different from this. A thousand years - It must be
observed, that two distinct thousand years are mentioned
throughout this whole passage. Each is mentioned thrice; the
thousand wherein Satan is bound, verses 2, 3, 7; chap. xx, 2, 3, 7,
the thousand wherein the saints shall reign, verses 4-6. chap. xx,
4-6 The former end before the end of the world; the latter reach to
the general resurrection. So that the beginning and end of the
former thousand is before the beginning and end of the latter.
Therefore as in the second verse, chap. xx, 2 at the first mention
of the former; so in the fourth verse, chap. xx, 2 at the first
mention of the latter, it is only said, a thousand years; in the other
places, "the thousand," verses 3, 5, 7, chap. xx, 3, 5, 7 that is, the
thousand mentioned before. During the former, the promises
concerning the flourishing state of the church, chap. x, 7, shall be
fulfilled; during the latter, while the saints reign with Christ in
heaven, men on earth will be careless and secure.
5. The rest of the dead lived not till the thousand years -
Mentioned, verse
4. Were ended - The thousand years during which Satan is bound
both begin and end much sooner. The small time, and the second
thousand years, begin at the same point, immediately after the
first thousand. But neither the beginning of the first nor of the
second thousand will be known to the men upon earth, as both the
imprisonment of Satan and his loosing are transacted in the
invisible world. By observing these two distinct thousand years,
many difficulties are avoided. There is room enough for the
fulfilling of all the prophecies, and those which before seemed to
clash are reconciled; particularly those which speak, on the one
hand, of a most flourishing state of the church as yet to come; and,
on the other, of the fatal security of men in the last days of the
world.
6. They shall be priests of God and of Christ - Therefore Christ is
God. And shall reign with him - With Christ, a thousand years.
7. And when the former thousand years are fulfilled, Satan shall
be loosed out of his prison - At the same time that the first
resurrection begins. There is a great resemblance between this
passage and chap. xii, 12. At the casting out of the dragon, there
was joy in heaven, but there was woe upon earth: so at the loosing
of Satan, the saints begin to reign with Christ; but the nations on
earth are deceived.
8. And shall go forth to deceive the nations in the four corners of
the earth - (That is, in all the earth)-the more diligently, as he hath
been so long restrained, and knoweth he hath but a small time.
Gog and Magog - Magog, the second son of Japhet, is the father
of the innumerable northern nations toward the east. The prince of
these nations, of which the bulk of that army will consist, is
termed Gog by Ezekiel also, Ezek. xxxviii, 2. Both Gog and
Magog signify high or lifted up; a name well suiting both the
prince and people. When that fierce leader of many nations shall
appear, then will his own name be known. To gather them - Both
Gog and his armies. Of Gog, little more is said, as being soon
mingled with the rest in the common slaughter. The Revelation
speaks of this the more briefly, because it had been so particularly
described by Ezekiel. Whose number is as the sand of the sea -
Immensely numerous: a proverbial expression.
9. And they went up on the breadth of the earth, or the land -
Filling the whole breadth of it. And surrounded the camp of the
saints - Perhaps the gentile church, dwelling round about
Jerusalem. And the beloved city - So termed, likewise,
Ecclesiasticus xxiv. 11.
10. And they - All these. Shall be tormented day and night - That
is, without any intermission. Strictly speaking, there is only night
there: no day, no sun, no hope!
11. And I saw - A representation of that great day of the Lord. A
great white throne - How great, who can say? White with the
glory of God, of him that sat upon it, - Jesus Christ. The apostle
does not attempt to describe him here; only adds that
circumstance, far above all description, From whose face the earth
and the heaven fled away - Probably both the aerial and the starry
heaven; which "shall pass away with a great noise." And there
was found no place for them - But they were wholly dissolved, the
very "elements melting with fervent heat." It is not said, they were
thrown into great commotions, but they fled entirely away; not,
they started from their foundations, but they " fell into
dissolution;" not, they removed to a distant place, but there was
found no place for them; they ceased to exist; they were no more.
And all this, not at the strict command of the Lord Jesus; not at his
awful presence, or before his fiery indignation; but at the bare
presence of his Majesty, sitting with severe but adorable dignity
on his throne.
12. And I saw the dead, great and small - Of every age and
condition. This includes, also, those who undergo a change
equivalent to death, 1 Cor. xv, 51. And the books - Human Judges
have their books written with pen and ink: how different is the
nature of these books! Were opened - O how many hidden things
will then come to light; and how many will have quite another
appearance than they had before in the sight of men! With the
book of God's omniscience, that of conscience will then exactly
tally. The book of natural law, as well as of revealed, will then
also be displayed. It is not said, The books will be read: the light
of that day will make them visible to all. Then, particularly, shall
every man know himself, and that with the last exactness This
will be the first true, full, impartial, universal history. And another
book - Wherein are enrolled all that are accepted through the
Beloved; all who lived and died in the faith that worketh by love.
Which is the book of life, was opened - What manner of
expectation will then be, with regard to the issue of the whole!
Mal. iii, 16, &c.
13. Death and hades gave up the dead that were in them - Death
gave up all the bodies of men; and hades, the receptacle of
separate souls, gave them up, to be re-united to their bodies.
14. And death and hades were cast into the lake of fire - That is,
were abolished for ever; for neither the righteous nor the wicked
were to die any more: their souls and bodies were no more to be
separated. Consequently, neither death nor hades could any more
have a being.
XXI
1. And I saw - So it runs, chap. xix, 11, xx, 1, 4, 11, in a
succession. All these several representations follow one another in
order: so the vision reaches into eternity. A new heaven and a new
earth - After the resurrection and general judgment. St. John is not
now describing a flourishing state of the church, but a new and
eternal state of all things. For the first heaven and the first earth -
Not only the lowest part of heaven, not only the solar system, but
the whole ethereal heaven, with all its host, whether of planets or
fixed stars, Isai xxxiv, 4 Matt. xxiv, 29. All the former things will
be done away, that all may become new, verses 4, 5,
2 Pet. iii, 10, 12. Are passed away - But in the fourth verse it is
said, "are gone away." There the stronger word is used; for death,
mourning, and sorrow go away all together: the former heaven
and earth only pass away, giving place to the new heaven and the
new earth.
2. And I saw the holy city - The new heaven, the new earth, and
the new Jerusalem, are closely connected. This city is wholly new,
belonging not to this world, not to the millennium, but to eternity.
This appears from the series of the vision, the magnificence of the
description, and the opposition of this city to the second death,
chap. xx, 11, 12; xxi, 1, 2,
5, 8, 9; xxii, 5. Coming down - In the very act of descending.
3. They shall be his people, and God himself shall be with them,
and be their God - So shall the covenant between God and his
people be executed in the most glorious manner.
4. And death shall be no more - This is a full proof that this whole
description belongs not to time, but eternity. Neither shall sorrow,
or crying, or pain, be any more: for the former things are gone
away - Under the former heaven, and upon the former earth, there
was death and sorrow, crying and pain; all which occasioned
many tears: but now pain and sorrow are fled away, and the saints
have everlasting life and joy.
5. And he that sat upon the throne said - Not to St. John only.
From the first mention of "him that sat upon the throne," chap. iv,
2, this is the first speech which is expressly ascribed to him. And
he - The angel. Saith to me Write - As follows. These sayings are
faithful and true - This includes all that went before. The apostle
seems again to have ceased writing, being overcome with ecstasy
at the voice of him that spake.
6. And he - That sat upon the throne. Said to me, It is done - All
that the prophets had spoken; all that was spoken, chap. iv, 1. We
read this expression twice in this prophecy: first, chap. xvi, 17, at
the fulfilling of the wrath of God; and here, at the making all
things new. I am the Alpha and the Omega, the beginning and the
end - The latter explains the former: the Everlasting. I will give to
him that thirsteth - The Lamb saith the same, chap. xxii, 17.
7. He that overcometh - Which is more than, "he that thirsteth."
Shall inherit these things - Which I have made new. I will be his
God, and he shall be my son - Both in the Hebrew and Greek
language, in which the scriptures were written, what we translate
shall and will are one and the same word. The only difference
consists in an English translation, or in the want of knowledge in
him that interprets what he does not understand.
8. But the fearful and unbelieving - Who, through want of courage
and faith, do not overcome. And abominable - That is, sodomites.
And whoremongers, and sorcerers, and idolaters - These three sins
generally went together; their part is in the lake.
9. And there came one of the seven angels that had the seven
phials - Whereby room had been made for the kingdom of God.
Saying, Come, I will show thee the bride - The same angel had
before showed him Babylon, chap. xvii, 1, which is directly
opposed to the new Jerusalem.
10. And he carried me away in the spirit - The same expression as
before, chap. xvii, 3. And showed me the holy city Jerusalem -
The old city is now forgotten, so that this is no longer termed the
new, but absolutely Jerusalem. O how did St. John long to enter
in! but the time was not yet come. Ezekiel also describes "the holy
city," and what pertains thereto, xl.-xlviii. Ezek. xl, 1-Ezek. xlviii,
35 but a city quite different from the old Jerusalem, as it was
either before or after the Babylonish captivity. The descriptions of
the prophet and of the apostle agree in many particulars; but in
many more they differ. Ezekiel expressly describes the temple,
and the worship of God therein, closely alluding to the Levitical
service. But St. John saw no temple, and describes the city far
more large, glorious, and heavenly than the prophet. Yet that
which he describes is the same city; but as it subsisted soon after
the destruction of the beast. This being observed, both the
prophecies agree together and one may explain the other.
11. Having the glory of God - For her light, verse 23, ver. 23,
Isaiah xl, 1, 2, Zech. ii, 5. Her window - There was only one,
which ran all round the city. The light did not come in from
without through this for the glory of God is within the city. But it
shines out from within to a great distance, verses 23, 24. chap.
xxi, 23, 24
12. Twelve angels - Still waiting upon the heirs of salvation.
14. And the wall of the city had twelve foundations, and on them
the names of the twelve apostles of the Lamb - Figuratively
showing that the inhabitants of the city had built only on that faith
which the apostles once delivered to the saints.
15. And he measured the city, twelve thousand furlongs - Not in
circumference, but on each of the four sides. Jerusalem was
thirtythree furlongs in circumference; Alexandria thirty in length,
ten in breadth. Nineveh is reported to have been four hundred
furlongs round; Babylon four hundred and eighty. But what
inconsiderable villages were all these compared to the new
Jerusalem! By this measure is understood the greatness of the city,
with the exact order and just proportion of every part of it; to
show, figuratively, that this city was prepared for a great number
of inhabitants, how small soever the number of real Christians
may sometimes appear to be; and that everything relating to the
happiness of that state was prepared with the greatest order and
exactness. The city is twelve thousand furlongs high; the wall, an
hundred and forty-four reeds. This is exactly the same height,
only expressed in a different manner. The twelve thousand
furlongs, being spoken absolutely, without any explanation, are
common, human furlongs: the hundred forty-four reeds are not of
common human length, but of angelic, abundantly larger than
human. It is said, the measure of a man that is, of an angel
because St. John saw the measuring angel in an human shape. The
reed therefore was as great as was the stature of that human form
in which the angel appeared. In treating of all these things a deep
reverence is necessary; and so is a measure of spiritual wisdom;
that we may neither understand them too literally and grossly, nor
go too far from the natural force of the words. The gold, the
pearls, the precious stones, the walls, foundations, gates, are
undoubtedly figurative expressions; seeing the city itself is in
glory, and the inhabitants of it have spiritual bodies: yet these
spiritual bodies are also real bodies, and the city is an abode
distinct from its inhabitants, and proportioned to them who take
up a finite and a determinate space. The measures, therefore,
above mentioned are real and determinate.
18. And the building of the wall was jasper - That is, the wall was
built of jasper. And the city - The houses, was of pure gold.
19. And the foundations were adorned with precious stones - That
is, beautifully made of them. The precious stones on the high
priest's breastplate of judgment were a proper emblem to express
the happiness of God's church in his presence with them, and in
the blessing of his protection. The like ornaments on the
foundations of the walls of this city may express the perfect glory
and happiness of all the inhabitants of it from the most glorious
presence and protection of God. Each precious stone was not the
ornament of the foundation, but the foundation itself. The colours
of these are remarkably mixed. A jasper is of the colour of white
marble, with a light shade of green and of red; a sapphire is of a
sky-blue, speckled with gold; a chalcedony, or carbuncle, of the
colour of red-hot iron; an emerald, of a grass green.
20. A sardonyx is red streaked with white; a sardius, of a deep
red; a chrysolite, of a deep yellow; a beryl, sea-green; a topaz,
pale yellow; a chrysoprase is greenish and transparent, with gold
specks; a jacinth, of a red purple; an amethyst, violet purple.
22. The Lord God and the Lamb are the temple of it - He fills the
new heaven and the new earth. He surrounds the city and
sanctifies it, and all that are therein. He is "all in all."
23. The glory of God - Infinitely brighter than the shining of the
sun.
24. And the nations - The whole verse is taken from Isaiah lx, 3.
Shall walk by the light thereof - Which throws itself outward from
the city far and near. And the kings of the earth - Those of them
who have a part there. Bring their glory into it - Not their old
glory, which is now abolished; but such as becomes the new earth,
and receives an immense addition by their entrance into the city.
26. And they shall bring the glory of the nations into it - It seems,
a select part of each nation; that is, all which can contribute to
make this city honourable and glorious shall be found in it; as if
all that was rich and precious throughout the world was brought
into one city.
27. Common - That is. unholy. But those who are written in the
Lamb's book of life - True, holy, persevering believers. This
blessedness is enjoyed by those only; and, as such, they are
registered among them who are to inherit eternal life.
XXII
1. And he showed me a river of the water of life - The ever fresh
and fruitful effluence of the Holy Ghost. See Ezek. xlvii, 1-12;
where also the trees are mentioned which "bear fruit every
month," that is, perpetually. Proceeding out of the throne of God,
and of the Lamb - "All that the Father hath," saith the Son of God,
"is mine;" even the throne of his glory.
2. In the midst of the street - Here is the paradise of God,
mentioned, chap. ii, 7. Is the tree of life - Not one tree only, but
many. Every month - That is, in inexpressible abundance. The
variety, likewise, as well as the abundance of the fruits of the
Spirit, may be intimated thereby. And the leaves are for the
healing of the nations - For the continuing their health, not the
restoring it; for no sickness is there.
3. And there shall be no more curse - But pure life and blessing;
every effect of the displeasure of God for sin being now totally
removed. But the throne of God and the Lamb shall be in it - That
is, the glorious presence and reign of God. And his servants - The
highest honour in the universe. Shalt worship him - The noblest
employment.
4. And shall see his face - Which was not granted to Moses. They
shall have the nearest access to, and thence the highest
resemblance of, him. This is the highest expression in the
language of scripture to denote the most perfect happiness of the
heavenly state, 1 John iii, 2. And his name shall be on their
foreheads - Each of them shall be openly acknowledged as God's
own property, and his glorious nature most visibly shine forth in
them. And they shall reign - But who are the subjects of these
kings? The other inhabitants of the new earth. For there must
needs be an everlasting difference between those who when on
earth excelled in virtue, and those comparatively slothful and
unprofitable servants, who were just saved as by fire. The
kingdom of God is taken by force; but the prize is worth all the
labour. Whatever of high, lovely, or excellent is in all the
monarchies of the earth is all together not a grain of dust,
compared to the glory of the children of God. God "is not
ashamed to be called their God, for whom he hath prepared this
city." But who shall come up into his holy place? "They who keep
his commandments," verse 14. ver. 14
5. And they shall reign for ever and ever - What encouragement is
this to the patience and faithfulness of the saints, that, whatever
their sufferings are, they will work out for them "an eternal weight
of glory!" Thus ends the doctrine of this Revelation, in the
everlasting happiness of all the faithful. The mysterious ways of
Providence are cleared up, and all things issue in an eternal
Sabbath, an everlasting state of perfect peace and happiness,
reserved for all who endure to the end.
6. And he said to me - Here begins the conclusion of the book,
exactly agreeing with the introduction, (particularly verses 6, 7,
10, ver. 6, 7, 10 with chap. i, 1, 3,) chap. i, 1, 3 and giving light to
the whole book, as this book does to the whole scripture. These
sayings are faithful and true - All the things which you have heard
and seen shall be faithfully accomplished in their order, and are
infallibly true. The Lord, the God of the holy prophets - Who
inspired and authorised them of old. Hath now sent me his angel,
to show his servants - By thee. The things which must be done
shortly - Which will begin to be performed immediately.
7. Behold, I come quickly - Saith our Lord himself, to accomplish
these things. Happy is he that keepeth - Without adding or
diminishing, verses
18, 19, ver. 18, 19 the words of this book.
8. I fell down to worship at the feet of the angel - The very same
words which occur, chap. xix, 10. The reproof of the angel,
likewise, See thou do it not, for I am thy fellowservant, is
expressed in the very same terms as before. May it not be the very
same incident which is here related again? Is not this far more
probable, than that the apostle would commit a fault again, of
which he had been so solemnly warned before?
9. See thou do it not - The expression in the original is short and
elliptical, as is usual in showing vehement aversion.
10. And he saith to me - After a little pause. Seal not the sayings
of this book - Conceal them not, like the things that are sealed up.
The time is nigh - Wherein they shall begin to take place.
11. He that is unrighteous - As if he had said, The final judgment
is at hand; after which the condition of all mankind will admit of
no change for ever. Unrighteous - Unjustified. Filthy -
Unsanctified, unholy.
12. I - Jesus Christ. Come quickly - To judge the world. And my
reward is with me - The rewards which I assign both to the
righteous and the wicked are given at my coming. To give to
every man according as his work - His whole inward and outward
behaviour shall be.
13. I am the Alpha and the Omega, the first and the last - Who
exist from everlasting to everlasting. How clear, incontestable a
proof, does our Lord here give of his divine glory!
14. Happy are they that do his commandments - His, who saith, I
come - He speaks of himself. That they may have right - Through
his gracious covenant. To the tree of life - To all the blessings
signified by it. When Adam broke his commandment, he was
driven from the tree of life. They who keep his commandments"
shall eat thereof.
15. Without are dogs - The sentence in the original is abrupt, as
expressing abhorrence. The gates are ever open; but not for dogs;
fierce and rapacious men.
16. I Jesus have sent my angel to testify these things - Primarily.
To you - The seven angels of the churches; then to those churches
- and afterwards to all other churches in succeeding ages. I - as
God. Am the root - And source of David's family and kingdom; as
man, an descended from his loins. "I am the star out of Jacob,"
Num. xxiv, 17; like the bright morning star, who put an end to the
night of ignorance, sin, and sorrow, and usher in an eternal day of
light, purity, and joy.
17. The Spirit and the bride - The Spirit of adoption in the bride,
in the heart of every true believer. Say - With earnest desire and
expectation. Come - And accomplish all the words of this
prophecy. And let him that thirsteth, come - Here they also who
are farther off are invited. And whosoever will, let him take the
water of life - He may partake of my spiritual and unspeakable
blessings, as freely as he makes use of the most common
refreshments; as freely as he drinks of the running stream.
18, 19. I testify to every one, &c. - From the fulness of his heart,
the apostle utters this testimony, this weighty admonition, not
only to the churches of Asia, but to all who should ever hear this
book. He that adds, all the plagues shall be added to him; he that
takes from it, all the blessings shall be taken from him; and,
doubtless, this guilt is incurred by all those who lay hindrances in
the way of the faithful, which prevent them from hearing their
Lord's "I come," and answering, "Come, Lord Jesus." This may
likewise be considered as an awful sanction, given to the whole
New Testament; in like manner as Moses guarded the law, Deut.
iv, 2, and Deut. xii, 32; and as God himself did, Mal. iv, 4, in
closing the canon of the Old Testament.
20. He that testifieth these things - Even all that is contained in
this book. Saith - For the encouragement of the church in all her
afflictions. Yea - Answering the call of the Spirit and the bride. I
come quickly - To destroy all her enemies, and establish her in a
state of perfect and everlasting happiness. The apostle expresses
his earnest desire and hope of this, by answering, Amen. Come,
Lord Jesus!
21. The grace - The free love. Of the Lord Jesus - And all its
fruits. Be with all - Who thus long for his appearing! It may be
proper to subjoin here a short view of the whole contents of this
book. In the year of the world, 3940. Jesus Christ is born, three
years before the common computation. In that which is vulgarly
called, the thirtieth year of our Lord, Jesus Christ dies; rises;
ascends. Year (A.D.) Event As Described In Revelation
Chapter/Verse
96 The Revelation is given; the coming of our Lord is declared to
the seven churches in Asia, and their angels, Rev i., ii., iii.
97, 98 The seven seals are opened, and under the fifth the chronos
is declared, iv.-vi. Seven trumpets are given to the seven
angels, vii. viii. Century, 2d, 3d, 4th, 5th, the trumpet of the
1st, 2d, 3d, 4th angel, viii.
510-589 The first woe, \...............
589-634 The interval after the first woe, } ix......
634-840 The second woe, /...............
800 The beginning of the non-chronos \............... many kings, }
ix., x.
840-947 The interval after the second woe, /...............
847-1521 The twelve hundred and sixty days of the woman, after
she hath brought forth the man child, C xii. 6
947-1836 The third woe, 12
1058-1836 The time, times, and half a time, and \...................
within that period, the beast, his forty- }to xiii. 5 two months,
his number 666, /...................
1209 War with the saints: the end of the chronos, 7
1614 An everlasting gospel promulged, xiv. 6
1810 The end of the forty-two months of the beast; after which,
and the pouring out of the phials, he is not, and Babylon reigns
queen, xv., xvi.
1832 The beast ascends from the bottomless pit, xvii., xviii.
1836 The end of the non-chronos, and of the many kings; the
fulfilling of the word, and of the mystery of God; the repentance
of the survivors in the great city; the end of the "little time," and
of the three times and a half; the destruction of the east; the
imprisonment of Satan, xix., xx. Afterward The loosing of
Satan for a small time; the beginning of the thousand years' reign
of the saints; the end of the small time, xx. The end of the
world; all things new, xx., xxii. The several ages, from the time
of St. John's being in Patmos, down to the present time, may,
according to the chief incidents mentioned in the Revelation, be
distinguished thus: Age Event As Described In Revelation
Chapter/Verse
II. The destruction of the Jews by Adrian, C viii. 7
III. The inroads of the barbarous nations, 8
IV. The Arian bitterness, 10
V. The end of the western empire. 12
VI. The Jews tormented in Persia, ix. 1
VII. The Saracen cavalry. 13
VIII. Many kings, x. 11
IX. The ruler of the nations born, xii. 5
X. The third woe, 12
XI. The ascent of the beast out of the pen, xiii. 1
XII. Power given to the beast, 5
XIII. War with the saints, 7
XIV. The middle of the third woe,
XV. The beast in the midst of his strength,
XVI. The Reformation; the woman better fed, 9
XVII. An everlasting gospel promulged, xiv. 6
XVIII. The worship of the beast and of his image, 9
O God, whatsoever stands or falls, stands or falls by thy
judgment. Defend thy own truth!Have mercy on me and my
readers! To thee be glory for ever!